I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so in an old Copie in Magdalen College in Oxford it is clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antitype of which As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may perhaps be here fit to note that as it is certainly best rendred Antitype to reserve the signification of the Greek whatsoever shall here appear most fitly to belong to it so the Greek is capable of very distant senses For first it signifies not a like but a contrary So in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matters of favour are done by the Prince himself but the contrary by other men So saith Hesychius of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies contrariety or contradiction and so we know the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most ordinarily imports And this the place would not unfitly bear that Baptisme is quite contrary to the Ark of Noah but yet saves as that saved There the destruction was by water and only they were saved which got into the Ark but here water is the means of saving from destruction and they perish which have not this immersion or baptisine here spoken of Beside this there is a second notation of this word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pro as well as contra and so it may here be fitly rendred For when it is compounded in the notion of pro it notes in stead of another as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proconsul is he that supplies the Consuls place is in his stead And so it may be here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptisme in stead or supplying the office of the Ark saves us now In this sense Antitype is ordinarily taken among us for that which is not it self a type or figure but supplies the place of some former type so purity of the heart is the Antitype of Circumcision that is that which is now by Christ required in stead of that ceremonie among the Jewes But beside both these there is a third notation of the word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a copie differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the impression in the wax differs from the ingraving in the Seal So the Old Glossary renders both those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by exemplum exemplar And thus is the word used Heb. 9. 24. and generally in the Ecclesiastick writers and is best express'd by parallel or answerable and may so here fitly be rendred parallel whereunto Baptisme CHAP. IV. 1. FOrasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath note a suffered in the flesh hath ceased from sin Paraphrase 1. Ye must therefore seeing Christ hath suffered for you resolve to follow and imitate him in suffering also or dying with him viz. dying to sin see v. 6. or ceasing from it as he that is dead or hath crucified the flesh with affections and lusts alwaies doth 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Paraphrase 2. That for the remainder of the life that ye live this frail mortal life ye live no one minute longer in obedience to those lusts or compliance to those appetites that are ordinary among men but in perfect obedience and compliance to the will of God 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousnesse lusts note b excesse of wine revellings banquettings and abominable idolatries Paraphrase 3. For ye have sure continued long enough in those heathenish villanies so ordinary in the Gentile world ye have sufficiently gratified them by accompanying them in unnatural acts of uncleannesse see note c. and carnal lusts in drinking of wine amorous addresses see Rom. 13. e. Bacchanals and those detestable sins of lust used in the idol-worships of the Gentiles see note on 1 Cor. 5. 1. 4. Wherein they note c thinke it strange that you run not with them to the same excesse of riot speaking evil of you Paraphrase 4. Who wonder as at a strange thing and reproach d and fail at you if you make any scruple of those unnaturall abominable sins which are not to be spoken of or refuse to run on headlong with them to the commission of them Who shall give account to him that is ready to judge the quick and dead Paraphrase 5. Who shall be most sadly accountable to God the judge of all the world who hath all the actions and thoughts of men dead and living so ready to him that he can passe a most just sentence on them whensoever he pleases and will certainly are long so deal with the provoking sinners Jewes and Gnosticks of this age as he hath dealt formerly with the like through all times since the beginning of the world 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit Paraphrase 6. For thus hath he formerly proceeded with the sinners of the old world see note on c. 3. f. and all others that are now long agoe dead first preached to them when they were alive as now unto us and made known his will and commandments on this one design that they might mortifie all sinful lusts reform their vitious abominable wayes and so suffer to the flesh see note a. and for the future live new lives obey the commandments of God 7. But the end of all things is at hand be ye therefore sober and watch unto prayer Paraphrase 7. But that great fatal destruction to the obdurate Jews so oft spoken of by Christ and his Apostles see note on Mat. 10. g. 24. c. is now near at hand which is an obligation to all care in performing all acts of piety in praying for the averting of Gods wrath and securing you from being overwhelmed in it and to that end there is nothing so necessary as sobriety in opposition to the sins forenamed v. 3 4. and care and vigilance that the day of visitation come not on you unawares 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins Paraphrase 8. But above all things be sure to maintain a most earnest love and charity toward your fellow-Christians the contrary to which the contentions and factions of the Gnosticks shall concurr with their other villanies to involve them in the vengeance that befalls the persecuting Jews For this added to repentance from all those other dead works is the likeliest means to propitiate God and avert his judgments from you see Jam. 5. 8. 9. Use hospitality one to another without grudging Paraphrase 9. Every one as he hath received wealth or any other good
〈◊〉 flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men why should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be judged or condemned which is the thing immediately preparatory to execution be taken here though not often elsewhere for execution or suffering that sentence and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged to the flesh be all one with dead to the world or flesh that is mortifying all sinfull lusts opposed to living according to God to the spirit an holy and godly life Another notion these words v. 6. may be thought capable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of penitent sinners involved in a common ruine that though as far as men can see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men they be judged in the flesh swept away in the calamity in respect of their bodily outward condition yet they are at rest and so in their soul or spirit live with God If suffering in or to the flesh v. 1. did belong to afflictions this then might probably be the meaning of v. 6. But the former being otherwise determined by the Context this latter will best be interpreted by analogy therewith V. 3. Excesse of wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the word signifies a drunkard one impetuously given to wine And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immoderate desire of wine V. 4. Think it strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wonder as at a new or strange accident So in Polybius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think strange and doubt as at a paradox all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be surprized with some unexpected event So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus and proportionably in the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be stricken on a sudden or amazed so here again v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he not surprized amazed astonish'd or vehemently affected with wonder at that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is among you Ib. Excesse of riot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying confusion is a general word and would not much tend to the illustrating of the other did not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us what kind of confusion it was viz. a confusion of sexes in committing those base sins for so saith he of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes those filthy abominable pollutions and accordingly Hesychius having rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interprets the latter of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mollities the word so commonly used for effeminacy and particularly for these base sins Another notion of this word there is the primitive I suppose whence this is by Metaphor derived for ponds or cavities which are filled with the sea at the time of flore and will carry boats at such times to the main land and to cities built there So saith Strabo 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Ptolemy calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Humber in England is by him express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all probaâ—ility for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this overflowing of the sea is very fit to expresse this of extravagant enormous lust See Note on Jude b. Agreeable to this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here also joined with it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pavorinus it notes incontinence and lasciviousnesse or filthinesse which what it signifies in that writer will appear by the account which he gives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that principally and properly it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin mentioned Rom. 1. 26. from whence saith he there was a city called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where such unnatural villanies were ordinarily committed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannesse but that especially of the basest and foulest sort as may appear by his rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it appears that these two words signifying each of them so unsavourly are joined together to denote those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable practices of the Gentiles in their idolatries v. 3. V. 12. Fiery triall What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will easily be defined from the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies two things to persecute and to set on fire So Psal 10. 2. where the Hebrew is rendred by us the wicked doth persecute the poor the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor is set on fire And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to try either as gold is by the fire or as men by afflictions is by the LXXII Psal 17. 3. rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting into the fire And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularly will signifie in general any kind of adversity or sharp persecution which as fire blown up into flames to gold or other metals is the means of exploring and purifying them is in like manner here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 befallen them for their trial Thus Prov. 27. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting into the fire is the tryal for silver and gold and Psal 66. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast cast us into the fire as silver is cast into the fire unlesse perhaps that should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast tried us as silver is tried and so in other places of the Old Testament The word we have again Rev. 18. 9. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rightly render the smoak of her burning or being set on fire If this be now applied to the Jewes in general at that time it may then be fitly interpreted of the great combustions and seditions caused by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots and seditious oft mentioned by Josephus which raised such stirs among them and brought such heavy bloody slaughters upon them before their destruction by the Romanes and not only in but out of Judaea And in opposition to these perhaps it is that they are advised to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots of that which is good for so the King's MS. reads in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitators or followers c. 3. 13. and accordingly now when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction or fatal excision was but approaching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken of as already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 befallen among them and so may fitly be the forerunner of their destruction as Josephus observes it was But if it be more strictly applied to the Christians to whom S. Peter writes it must then signifie the persecutions which from the Jewes and Gnosticks fell on the pure and Orthodox Christians whereever Christianity was planted in the Provinces and was particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the exploring and trying them the malice of the persecuters being such
to Caesar see Mar. 12. Note a. V. 20. Superscription The tribute-money or denarius that was to be paid to Caesar by way of tribute had on it saith Occo the picture or image of Caesar and in it these letters written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesar Augustus such a year after the taking of Judea This latter no question is that which is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription or superscription of the coine from whence Christ concludes Caesars right by title of Conquest to require tribute of the Jews V. 31. Resurrection The argument against the living of souls now after death and before the Resurrection which is taken by some see Brevis disquisitio from this place of Mat. 22. 31 32. lyes thus Christ proves the resurrection of the dead v. 31. by this Argument God saith he is the God of Abraham c. long after Abrahams death and God is not the God of the dead but of the living which proof being put into forme must lye thus Abrahams body shall rise and likewise Isaacs and Jacobs therefore the bodies of the dead shall rise The Antecedent is proved thus Abraham shall live again now he is dead therefore his body shall rise That Antecedent thus God is the God of Abraham now he is dead therefore Abraham shall live again now he is dead If this Antecedent were denyed then the plain words of Scripture were denyed and therefore the argument or consequence must be denyed or nothing And that will thus be proved God is not the God of the dead who are so dead that they shall never live again therefore it being granted that God is the God of Abraham since the time of his death it must follow that though he be now dead he shall live again Christs argument being supposed thus to proceed might readily have been answered by them that deny the resurrection of the body in case the continued life or not dying of the soul were granted For they might reply thus Abrahams soul lives all this while since his death and therefore Gods being the God of Abraham granting him to be the God of none but the living doth not conclude that Abrahams body shall rise For he who lives in soul may be saâ—d to be living though his body never rise Now because ' its certain that Christs argument was a good argument concluding unanswerably what he meant to prove therefore the not dying of souls on concession of which the refutation of Christs argument is or may be grounded is not to be thought a truth To this objection against the immortality of souls from this manner of Christs arguing against the Sadducees the answer might be easie enough by remembring the disputers that the Sadducees with whom Christ disputed are not supposed to grant the immortality of the soul any more then the rising of the body and therefore this argument of Christs though it would not hold against him that did acknowledge the immortality and continued life of the soul without ever having the body united to it would yet be a good argument ad homines against the Sadducees and that were sufficient to salve the matter Or secondly that the resurrection of the Body is a necessary consequent to the life of the Soul and that the proving that the Soul lives after death is therefore used by Christ as an argument sufficient to inferre that the body shall certainly revive also But this is not all They that make use of this arguing of Christ to favour their opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do mistake the thing that Christ went about to prove against the Sadducees For it being certain that the Sadducees denyed all other life beyond this that here men live in the flesh affirming that there is no spirit no soul of man subsisting after death and in consequence to that that the body after death rots never to rise again 't is as certain that Christ here confronted his argument out of the Law which was the only Scripture which those Sadducees acknowledged against this whole doctrine of the Sadducees not only against one part of it the resurrection of the Body and by that testimony of the Law which they could not deny demonstrated to them that there was another life after this Of this whole matter not only of that which concerned the Body 't is cleer that the Sadducees question and objection of the wife that had seven husbands proceeded concluding as farre as it did conclude but being indeed a very weak ridiculous argument against all future being for if the death of the Husband voyded the relation between him and his Wife as 't is certain it did and he and she live together again any way after this life the Sadducee thinkes that relation must revive also and upon that his argument proceeds and doth so as well that is equally or no worse on supposition of another life of spirits as of bodies spiritualized also For if there were those relations of Husband and Wife in heaven they would sure be there before the resurrection of bodies as well as after unlesse the Sadducees beleived Christs doctrine to be that procreation and the like which could not be done without bodies continued in heaven as here on earth which it no way appears that they did or that that was the thing here particularly opposed by them The only matter of difficulty now remaining is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Sadducees ask v. 23. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ undertakes to demonstrate v. 31. doth not peculiarly signifie the resurrection of the Body To which I answer positively that it doth not but denotes another life besides this and after this a continuing or being kept alive by God after departure out of this life As that which is call'd Rom. 9. 17. raising up and in Luke the phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that there is in the Hebrew from whence 't is cited Exod. 9. 16. to make to stand and is rendred by the Septuagint keeping alive or safe And the literall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes no farther for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is standing or subsisting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition signifies re or again so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the resubsistence or second state of men that after this life consisting first of the immortality and continuance of the soule in state of separation and at length in the reunion of the body to it whereby it becomes perfect 'T is true it sometimes signifies the resurrection of the Body distinctly but that is when 't is joyned with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the dead in the neuter as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cadavera or dead bodies or when without any of these the context of the Author doth appear to restrain it
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
which subjects and binds the wife to the husband for of such a law it will be truly said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in validity or force over the man meaning the subject as long as he that is the owner or the Lord liveth That this is the true sense and aime of the words is unquestionable and the latter way of expressing it seems to be the most commodious and easie though the former may possibly be it by an easie and ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the man will be a fit phrase to signifie any such law wherein mens interests are concerned Municipall or humane laws which are in force till they be abolished legally V. 4. Dead to the Law That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are dead to the Law signifies the Laws being dead to them being abolished having no power over them hath been said Note a. and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being dead by which we were held where the law being by an ordinary prosopoeia as when sin is said to reigne c. 6. 12. used for a person is said to be dead and to be nail'd to Christs crosse Col. 2. 14. and so under the fiction of a person is more fitly answerable to the Husband whose death frees the Wife from all obligation to him that she may lawfully marry and subject herself to any other and so in like manner may Jewes to Christ upon the abolition of their Law As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the body of Christ by which the Judaical Law is abolished that sure notes the crucified body the death of Christ and is accordingly express'd in this very matter Ephes 2. both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his flesh v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the crosse ver 16. and so Col. 2. 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nailing to the crosse V. 5. Were in the flesh That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were in the flesh signifies the Judaical state under the Law appears by the whole discourse in this chapter which is of the state of men considered under the Law see Note d. and particularly by the opposition here betwixt this and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are freed from the Law For so 't is manifest the opposition stands For when we were in the flesh But now we are freed from the Law And it is thus styled in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the spirit used for them that have received the Gospel and are partakers of the grace which is afforded there to which that they have not attained but are only under the Paedagogie of the Law they are only in the flesh have no other but that weak and corrupt principle of their own nature which is so prone to carnality abiding in them And thus it is used c. 8. 8. They that are in the flesh cannot please God but you are not in the flesh but in the spirit if so be the spirit of God dwelleth in you that is if as ye are outwardly professors of the faith baptized Christians so ye are sincerely so such as in whom the holy Spirit of God may vouchsafe to inhabit which will not abide when unrighteousnesse cometh in And accordingly Christianity is call'd the law of the Spirit of life ch 8. 2. and here v. 6. the newness of the Spirit in opposition to the oldness of the letter the Mosaical Law And a peculiar propriety there is in this phrase for this matter in many respects First in respect of the nature of the Mosaical precepts which were external Washings Circumcision bodily rests c. all which are seated in the flesh and so proportionably carnal promises and threats whereas the precepts of Christ go deeper to the mind and spirit require the purity of that and accordingly are back'd with spiritual promises and terrors Secondly in respect of the assistance that Christ affords toward his obedience by giving of his spirit to assist if it be not grieved and resisted our spirits in opposition to which the state under the Law having none of that strength joyned with it may justly be called the being in the flesh To which may be added that one eminent effect of the Spirits descending was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance and in opposition to that the Law allowing no place for repentance for any presumptuous sin but inflicting present punishment on the offender that state may be fitly styled being in the flesh Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid then what the Law affordeth and the sinfulnesse of carnal acts and habits continued and indulged to and on the other side betwixt the state of a baptized Christian afforded the grace and strength of Christ and of him that makes use of that grace and leads a pure Christian life so the being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh differs from living or walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after or according to the flesh and on the other side being in the Spirit or being in Christ from walking after the Spirit All which phrases are to be met with here and in the next chapter Here and ch 8. 9. we have being in the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are after the flesh v. 5. that is under the Law not elevated above the flesh or rescued out of the power of it by Christ and c. 8. 1. walking after the flesh and so v. 4. and 12. all in the same sense for going on in a carnal course obeying and following the flesh in the lusts thereof And so c. 8. 9. being in the Spirit or having the Spirit of Christ and being in Christ Jesus v. 2. all to the same sense of having the Spirit of Christ bestowed on us which as it enableth so it obligeth us to walk and lead a Christian life and if we doe so then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking after the Spirit v. 1 and 4. All which must thus nicely be distinguished or else they will be apt to betray to some mistake V. 7. I had not known It is an ordinary figure to speak of other men in the first person but most frequent in blaming or noting any fault in others for then by the putting it in this disguise fastning it on ones own person it is more likely to be well taken by them to whom it belongs So saith S. Chrysostome of this Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he mentions things that are any way grievous or likely to be ill taken he doth it in his own person And S. Hierome on Daniel Peccata populi enumerat personâ suâ quod Apostolum in Epistola ad Romanos facere
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him 〈◊〉 â—anner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
we suffer here our comfort and sure ground of hope and rejoycing is that Christ our Lord and Captain hath suffered before us and which is more for our advantage to assure us of delivery either here or hereafter our crucified Lord is risen again is ascended to the greatest dignity and now reignes in heaven and is perfectly able to defend and protect his and hath that advantage to intercede for us to his Father which he really doth v. 26. to help us to that constantly which is most for the supply of our wants 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or perill or sword Paraphrase 35. And then 't is not in the power of any persecutor on earth to put us out of the favour of God or to deprive us of the benefits of his love to us when Christ hath thus fortified us and ordered even afflictions themselves to tend to our good we may now challenge all present or possible evills to doe their worst all pressures distresses persecutions wants shame the utmost fear and force the sharpest encounters 36. As it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter Paraphrase 36. As indeed 't is the portion of a Christian to meet with all these things in the discharge of his duty and to have never a part of his life free from them our Christianity being but as it were the passage to our slaughter according to that of the Psalmist Psal 44 22. spoken of himself but most punctually appliable to us at this time For thy sake c. 37. Nay in all these things we are more then conquerors through him that loved us Paraphrase 37. No certainly we have had experience of all these and finde these have no power to put us out of God's favour they are on the contrary the surest means to secure us in it to exercise our Christian virtues and to encrease our reward and so the most fatherly acts of grace that could be bestowed on us through the assistance of that strength of Christ enabling us to bear all these and be the better for them 38. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Paraphrase 38. For I am resolved that neither fear of death nor hope of life nor evill angels nor persecuting Princes or potentates nor the pressures that are already upon us nor those that are now ready to come 39. Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Paraphrase 39. Nor sublimity of honours nor depth of ignominy nor any thing else shall be able to evacuate the promises of the Gospell or deprive us of those advantages which belong to Christians according to God's faithfull promises immutably irreversibly Annotations on Chap. VIII V. 2. The law of sin What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of sin here signifies is discernible by the phrase immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the law of 〈◊〉 spirit of life by Jesus Christ which unquestionably signifies 〈…〉 then the holy Spirit now under the Gospell which frees us from that which the Law was not able to do So saith Chrysostome and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of the spirit he there calls the spirit or holy spirit And then proportionably the law of sin must signifie sin it self which this holy spirit given by Christ in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they hath mortified This those two antients presse in opposition to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil tongues which interpreted the law of sin to be the Mosaical Law Of which yet the same Apostle in the precedent chapter saith that it is spiritual v. 14. and holy just and good v. 12. spiritual as given by the spirit of God and the teacher and cause of virtue and holy just and good as giving rules of Piety Justice and Charity and as they add Chrysost t. 3. p. 184. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath power to take away sin and Theophyl p. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy to sin And in this sense the phrase is evidently used ch 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin or as Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the power and tyranny of it V. 3. The flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law mention'd c. 7. Note c. but that which is the means by which occasionally as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the Law became so weak and unable to restrain men viz. the carnall or fleshly appetite which is so contrary to the proposals and prescriptions of the Law So c. 7. v. 18. I know that in me that is in my flesh that is the carnall part of a man such especially as is there represented and defined v. 14. to be carnall and sold under sinne dwelleth no good thing so here v. 1. They that walk after the flesh are opposed to those that walk after the spirit and that are in Christ Jesus and so v. 4. 5 6 7. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde or desire of the flesh is enmity to God direct opposition to him viz. that law in the members warring against the law in the minde c. 7. 23. and v. 8. 9 12 13. And so in this verse viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them And so the Law was weak not absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the flesh that is The Mosaicall dispensation by the promises and terrors which it proposed was not able to subdue carnall affections to mortifie lusts to bring men to inward purity which to the flesh was more ingratefull then that temporall promises should perswade any man to undertake it when there were not temporal punishments to drive them to it as in case of Concupiscence opposed to that inward purity there were not see Note on ch 7. e. And so 't was not possible for the Law to bring them to any good Christ's reformation was necessary thus to call carnal sinners to repentance V. 4. Righteousness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people see c. 2. 26. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet or right as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or decree are from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being pleased or thinking good It is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30. 17. Deut. 4. 14 40 45. Ps 119. 12.
of the flesh whether lusts of the flesh or fear of persecution for the Gospel to the contrary then you are neither obliged to the Mosaical performances nor to the perfect exact obedience without which the Law allowes no justification 19. Now the works of the flesh are manifest which are these Adultery fornication uncleannesse lasciviousnesse Paraphrase 19. Whereas on the other side the actions that the flesh is most apt to betray one to and which you have most need to be admonished of are such as every man knows to be such and which yet your present false-teachers doe industriously infuse into you such are breaking the bands of wedlock nay making marriage absolutely a work of the devil that that perswasion may bring after it all manner of unlawfull lusts see note on 1 Cor. 5. a. which marriage might prevent 20. Idolatry note d witchcraft hatred variance emulations wrath strife seditions heresies Paraphrase 20. The sensual villanies committed in the idol-worships see note on 1 Cor. 5. i. to which the Gnosticks would bring you back and so likewise sorceries and then all the sorts of uncharitablenesse hating or maligning of others c. 21. Envyings murthers drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which doe such things shall not inherit the kingdome of God Paraphrase 21. And at length envying either the quiet or the innocence of all that will not doe as they doe and so falling into all acts of riotous and bloody malice against them together with drunkennesse and night-revells c. all which are of a most dangerous and desperate nature and will certainly deprive and exclude all that are guilty of them from the kingdome of God 22. But the fruit of the Spirit is love joy peace long-suffering gentleness goodness faith Paraphrase 22. On the contrary the duties that the Gospel requires of us are 1. love to our brethren 2. joy in doing them any good see note on Rom. 14. c. 3. study to preserve peace among all men see note on Phil. 4. b. 4. a patient bearing with the provocations and injuries of other men 3 5. a kindnesse in disposition and actions actual performance of all kindnesse to others and 6. fidelity in opposition to betraying others or inconstancy to our course 23. Meeknesse temperance against such there is no Law Paraphrase 23. Meeknesse and quietnesse of spirit in opposition to unquietnesse and sedition and lastly perfect charity either in the single or conjugal state And be you never so strict and Zealous observers of the Law that can never engage any of you to neglect these Christian virtues as many of you that pretend to be all for the Law that maintain the necessity of the Mosaical performances are yet found to doe behaving your selves so carnally in your religion and opposing all other Christians so bitterly v. 19 20 21. as if you 24. And they that are Christs have crucified the flesh with the affections and lusts Paraphrase 24. And however ye may be deceived in thus judging of the Law yet 't is certain that Christianity is directly contrary to all this the true believers or Christians have in their baptismes renounced all the desires of the flesh and accordingly must perform 25. If we live in the Spirit let us also walk in the Spirit Paraphrase 25. And they that are spiritual as the Gnosticks pretend to be let them behave themselves in all their actions Christianly and spiritually in opposition to all these carnal sins or else know that they have no right to that title 26. Let us not be desirous of vain-glory provoking one another envying one another Paraphrase 26. And not be puffed up with an opinion of themselves and the vanity of appearing to the Jewes to be great zealots and thereupon inciting the Jewes to the persecuting of the orthodox and vehemently maligning of them Annotations on Chap. V. V. 4. Become of no effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the word signifies according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 't is compounded frustration annullation evacuation abolition and so 't is applied to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is annulled In a sense not farre from thence 't is used Rom. 7. 2. when 't is said that the husband being dead the wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is discharged from the law of the husband that is receives no benefit from nor owes any obedience or observance to the matrimonial contract So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are discharged from Christ as when a servant is from the master or as a wife from the husband discharged from the advantages as well as burthens ye receive no benefit or virtue from Christ or the second Covenant all one with Christ shall profit you nothing ver 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of this verse ye have fallen from disclaimed all right or title to the Gospel or second Covenant that of Grace V. 6. Worketh 'T is not amisse in this place to set down the particular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament And to that purpose the first thing to be observed will be that there is no kind of necessity or reason to render it in an Active sense but rather in a Passive throughout these books So Rom. 7. 5. the motions of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wrought or consummate or perfected in our members that is the motions and inclinations were brought to act and habite So 2 Cor. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation which is perfected or consummate by patient enduring So 2 Cor. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. death is wrought in us as it appears by the Context 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are delivered to death v. 11. So Ephes 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the power which is wrought in or among you parallel to Col. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force or act or virtue which is wrought in me So 2 Thess 2. 13. of the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wrought in you preached unto you and obtained its end or perfection to which it was designed among you believers So 2 Thess 2. 7. the mysterie of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made or wrought or as in the Present tense is in fieri agitur saith Castellio agreeably to that of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prepared to enter to disclose it self to the world And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith perfected by charity so the Syriack reads it and so Tertullian Perficitur per charitatem fides contra Marcion l. 5. directly parallel to that of S. James ch 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is made perfect by works as an habite by the effects or fruits To which purpose it is observable that in Clemens Alexandrinus
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
thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God Paraphrase 10. Every one as he hath received wealth or any other good thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 11. If any man speak let him speak as the oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen Paraphrase 11. He that teacheth the people let him do it with that uprightnesse as becomes one that is a steward or dispenser of the oracles of God He that exercises liberality to the poor see note on Luk. 8. a. let him do it in proportion to that estate which God hath given him that so God may be glorified in his gifts that is receive honour by that use which is made of them by your obedience to the Gospel of Christ who is God blessed for ever Amen See Rom. 9. c. 12. Beloved thinke it not strange concerning the note e fiery trial which is to try you as though some strange thing happened unto you 13. But rejoice in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye may be glad also with exceeding joy Paraphrase 13. But count it matter of joy to you that thereby you are made like unto Christ in suffering and then as there was a resurrection of Christ after his suffering and that resurrection the more glorious because of that forerunner so after these sufferings of yours there will be a glorious revelation and coming of Christ that spoken of Mat. 24. see note on 2 Thess 1. a. to the destruction of those crucifiers of Christ and persecuters of Christianity after which you shall have a great calm and tranquillity and that will be matter of exceeding joy to you 14. If ye be reproached for the name of Christ happy are ye for the spirit of note f glory and of God resteth upon you on their part lhe is evil spoken of but on your part he is glorified Paraphrase 14. In the mean whatsoever contumely or persecution ye suffer for your Christian profession's sake it is the happiest thing that could befall you For by your being reviled for being Christians it seems the very same condition which was in Christ incarnate and wherein his power was most evident and the very spirit and temper of God is in you which temper of Christ is looked upon with reproach by them of the world not conceiving how suffering an become a God but by you who have imitated it by your own sufferings it is commended and glorified 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as note g a busie-body in other mens matters 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf Paraphrase 16. But if keeping himself innocent from these and the like he yet fall under persecution for the faith of Christ and discharge of his Christian duty let this be matter of rejoicing to him and of thanksgiving to God 17. note h For the time is come that judgment must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel of God 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear Paraphrase 18. And if the righteous have a compensation or portion of misery in this life Prov. 11. 31. and though he escape yet do it through many afflictions then how fearfull is the expectation of ungodly sinfull men 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithfull Creator Paraphrase 19. By all this it appear to be most reasonable that they that suffer in Christs cause bear it patiently and quietly never doing or attempting any unlawfull thing to cast the crosse off from their own shoulders but committing their lives and every thing to God who having created all and so being able to preserve them as easily if he please and being most certain to perform all his promises to every faithfull servent of his will certainly preserve them if it be best for them and if he do not will make their sufferings a passage to and enhaunsment of their glory Annotations on Chap. IV. V. 1. Suffered in the flesh What is here meant by suffering in the flesh or as the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the flesh which we are to doe by way of correspondence to Christ's crucifixion doth not only appear by many other phrases elsewhere as being dead to sin crucified with Christ noting thereby mortification and forsaking of worldly sinfull courses but also by the distinct words here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath ceased from sin which referre the phrase here to reformation of wicked lives not to suffering of afflictions as the words might be thought to signifie And this irrefragably appears by v. 2. That we should no longer live the rest of our time in the flesh to the lusts of men but to the will of God Which verse if it be compared with that harder phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged to the flesh according to men v. 6. it may possibly give some light to the explication of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusts of men ver 2. may well be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh according to men v. 6. noting thereby the customary sinfull lusts of the Gentiles as on the other side the will of God v. 2. is all one with the spirit according to God the godly spiritual inclinations dispositions and then why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living no longer that is dying be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be judged or condemned or sentenced to death For when all the phrases that belong to Christ's sufferings Crucifixion Death Burial are applied by accommodation from Christ to the Christian in respect of his dying to the flesh to the world to sin and when the opposite to being judged is living and when that opposition is strictly observed in all other parts of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉
reads it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * So again Guil. Cent. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Hiâ—â—â—nâ— * or to the flesh for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ye should no longer live the rest of your time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * drinkings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †wonder blaspheme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * confusion †hath in readinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * judged to the flesh according to men but live to the Spirit according to God †prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * murmurings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * distribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 Brethren be not amazed or much troubled at the terrible fire of persecution and affliction which is among you at this time it is that which God sends for your tryal and 't is no strange or new thing to have such things befall Christians †wonder not or be not surprised at this burning or casting into the fire that is among you and is befallen you for your trials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for the state of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's Ms. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of power and the spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 But I desire not that any of you should be so in love with sufferings from the heathen powers as to doe ought that may justly deserve it from them as by any act of murther stealth assuming or pretending authority to make others that belong not to your charges to perform what you term their duties 17 That there being a first and second draught of bitternesse that is of punishments for men one by way of chastisement or exercise the other for utter excision or one in this world the far lighter of the two the latter to come in another world much more formidable and the former now sometimes befalling the dearest servants of Christ this is the time or season for that to fall on you And if it be so what is this but a very ominous sign that it will be very heavy and insupportable to the wicked the obdurate crucifiers of Christ and persecuters of Christianity whose portion is that other far bitterer part of the Cup which is reserved for them even in this world a fatal excision now suddainly approaching after the righteous have been sufficiently tried then their rod is to be cast into the fire and so an utter destruction of the obdurate Jewes see Luk. 23. 31. and that in an heavier manner in another world after this life †That it is the season that judgment should begin * the first be from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hardly escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * commit their souls or lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a fellow-elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is ready to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †governing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having dominion over your charges †becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or all of you toward one another put on humility for the King's MS. leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †put on as your badge * or the season of visitation for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solicitude * firm by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †befâ—ll your brotherhood which is in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * himself restore you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shall himself restore for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †a brother faithful to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ye have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †your fellow-chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Stob. p. 486. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of the Apostle for the copies ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †acknowledgmen◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or by his own glory for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have been given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †may * And to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or And you therefore for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †continence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * continence * kindnesse to the brothren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or present to you for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * slothful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unto the acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the purification of his former sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †brethren be ye the more diligent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or by your good works to make your consolation and election firm for the King ' s MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by no means miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or I will put for the King ' s MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †receiving * magnificent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †we also heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And we have a more firm prophatick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * morning-star †of their own incitation motion letting loose * For prophecy was not any time brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Bellerophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lausiac in hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
he shall chuse that is direct and assist them in doing that which shall be acceptable in his sight not make known his laws of life by way of Revelation to them for they were certainly made known to them already and so here 't is supposed for otherwise how can they be said to keep them v. 10 and then shew them his covenant and communicate his secret to them that is afford them in the practice of peity and vertue those tasts of the sweetness of it beyond all other courses that they shall by experience find how excellent and for it self abstracted from the eternal reward how desirable a thing it is to follow Gods waies and not our own corrupt appetites This must needs be the meaning of shewing them his covenant that covenant whereby he promiseth all good things to them upon their obedience which Covenant was already made known to them and could no otherwise now be shewed them but by their discerning the graciousness of it And for the secret of the Lord that is this sweetness which results from the obeying his precepts like that of Manna from heaven called hidden Manna agreeable to every man's tast favourie to every rational soul That this is the full meaning of it appears by v. 10. where all the paths of the Lord those wherein he is said to guide and teach the meek v. 9. are said to be mercy and truth that is made up of goodness in the highest degree so saith Kimchi of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abundance or excellence of goodness and of agreeableness to the understanding or upper Soul of a man to the common impressions that are in him to such as keep his Covenant and his testimonies that is observe and practise them and thereby have that excellencie experimented to them which wicked men which never come to practise and trie what it is to doe as God directs never apprehend to be in it To this purpose there are infinite testimonies in this book of the Psalms Psal 19. 9 10. The judgments of the Lord are more to be desired then Gold yea then much fine Gold sweeter also then honey and the honey-comb moreover by them is thy servant taught and in keeping of them there is great reward Where 't is manifest what the judgments are the commands and rules of life such as are to be kept or obseerved and all benefits and pleasures and advantages present and future are the constant result and reward of that observance So again v. 7. The law of the Lord is perfect hath all kind of goodness in it so the Hebrew signifies and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 converting or restoring the soul bringing the man to himself again from that degenerous condition of the sinner so unworthy of the rational creature that it renders him a very fool and unreasonable to that honourable state of piety and vertue and so making wise the simple changing the Sinner-fool into the Scripture-wise that is pious vertuous man To which purpose see the 13. part of Psal 119. And to the confirming this interpretation of this and the like places I shall use one argument taken ab absurdo from the absurdity which would follow from making them instrumental to the Enthusiasts claims For it is well known that God revealed his Will in those daies by Prophets particularly called and designed and commissionated to that purpose and if any thing was to be done which had not been sufficiently declared by the standing known Laws or when those had been remarkably despised and neglected a man of God was chosen and sent from heaven with such new Revelations Which was no way agreeable to or reconcilable with this other method of God's revealing all his secrets to every pious obedient servant of his for then there would have been no need of any other § 18. Of the same nature with these are those others that are produced out of the Psalmist Psal 111. 10. A good understanding have all they that doe his commandements where yet our margent reads farre otherwise and so as takes away all appearance of force from it Good success have they c. Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy law and so Prov. 2. 7. God layeth up sound wisdome for the righteous and ch 3. 32. Gods secret is with the righteous all perfectly agreeable to the former Texts and vindicated from the Enthusiasts misprisions by the interpretations that have been affixed to them As for that of Prov. 28. 5. They that seek the Lord understand all things it must be explain'd by the Context not to belong to all things indefinitely but as hath been said and as it is ordinary in the Scripture-style see 1 Cor. 13. 7 to all the things that are there spoken of that is the judgments of God in the former part of the verse his wise and just proceedings against the wicked and his rewarding of piety so that no man shall have any reason to call the proud happy to praise the wicked v. 4. And so the plain meaning of the place is that whatever the Atheistical sinner thinks of God's neglecting the government of the world from whence he takes courage and confidence to sin yet the truly pious man is able to contend with v. 4. and confute him he finds experimentally the reward of the righteous and knows that which the Atheist will not acknowledge that there is a God that judgeth the earth and so that is nothing to the purpose to which it is produced by the Pretenders § 19. And as little that of the Prophet Isa 35. 8. of the high way the way of holiness and the wayfaring men though folls shall not erre therein For besides that that Prophecie might have a completion in Israel and must not needs be extended any farther then to what it primarily belonged this meaning of it as figuratively it is applicable to the Christian Church is most obvious that the duties by God required of us are so plain and evident that he that sets himself to the practice of them be he of never so slow an understanding cannot chuse but know them Or else that the condition of the Covenant now required of us under Christ is not such as that any man through weakness or ignorance or involuntary error should ever miscarry or lose his part of the promise of that Covenant onely deliberate sins against Grace and against Knowledge are imputed to any man to his ruine § 20. So for the promise of putting a new Spirit in them Ezech. 11. 19. that is interpreted evidently by the latter end of the verse I will give them an heart of flesh that is give them that measure of my grace which shall work a reformation in them that they walk in my statutes and keep my ordinances as it follows v. 20. § 21. Lastly for that of Hag. 2. 5. My Spirit remaineth with you
learners those that now heard and received his doctrine though perhaps not absolutely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 5. 1. the promiscuous multitude the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 25. the many troops that followed him but I say the multitudes of Disciples that beleived on him were astonish'd at his doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he taught them thus Luke 6. 17. it is set down distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude of Disciples out of which 't is said he chose twelve v. 13. signifying that there were more Disciples then those twelve in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the great multitude of people from all Judaea c. that came to hear and to be healed of him So oft in other places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple is applyed to all that entred into his school as well as to the Twelve So c. 8. 21. 't was a Disciple which said Lord suffer me first to bury my father but sure none of the Twelve and so in many other places From all which 't is clear to whom the doctrine and precepts of this Sermon belongs as also who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye who are said to be the salt of the earth c. v. 13. not the Apostles peculiarly for as yet there were none such but all Christians which were then in the world and so in like manner all that should succeed them in that title all that enter Christs school that professe his doctrine and so follow him as obedient Disciples V. 5. The earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very often hath a peculiar Critical signification in the Gospels and referres to the land of Judaea and here by being promis'd to the Meek and obedient looks distinctly on the fift Commandement and in it on the Land which the Lord thy God giveth thee i. e. a fruitful prosperous being here on earth which is here said to belong by promise of God peculiarly to the Meek And though sometimes it proves not so when in time of civil dissensions the supreme Governours are resisted and perhaps overcome for then the Meek or obedient conscientious subjects are commonly involv'd in the worst because in the Princes condition are deprived of their part in this promise turn'd out of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance or portion yet because this is an irregular and extraordinary case in respect of which this General rule is capable of exception and because this is a particular tryall fit to befall a righteous man to see whether his estate will tempt him out of his duty and because the Godly mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporal felicity that is promis'd to him is alwayes with this reservation unlesse it be fitter for his turn that God make some experiments by afflicting of him which if he be found faithful in such tryals will encrease his glory and abundantly recompense the losse of this earth here by the land of the living hereafter and because the Hundred fold promised in this life i. e. the most fruitful Canaan-harvest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inheriting of this plentiful land is dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an allay or mixture of persecutions therefore I say the truth of this promise still remains good that the meek shall possesse the earth that obedience to superiours hath generally though with the exceptions premised the promise of this life and on the other side the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cry which saith Procopius on Isaiah c. 5. 7. is the direct contrary to this murmuring disobedience sedition c. is there saith he the peculiar cause of desolation even of Temporal infelicities V. 8. See God The seeing God here may perhaps not look so farre off as the Beatifical vision in another world but be first fulfill'd in the work of Grace in opening our eyes to behold the wonderful things of God's law for this belongs peculiarly to the purity of heart as that excludes both hypocrisie and uncleannesse filthinesse of the flesh and spirit Thus saith Origen did God exhibit himself to be seen of Abraham Isaac and Jacob not to the eyes of their Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure heart contra Cels l. 1. p. 285. Many excellent Discourses toward this purpose we have from the light of Nature among the Pythagorean Philosophers Porphyry Iamblichus Plotinus Marinus when they speak of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly in Hierocles his pref on the Golden verses V. 9. The Peacemakers The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or work in sacred dialect doth oft signifie the habit or bent of the mind with the consequent actions so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit or live indulgently in sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a sincere inclination or resolution of mind which is never sine effectu utterly uneffectuall toward righteousnesse as that signifies the practise of Christian virtues Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 3. 18. they that work Peace are peaceable minded men and so proportionably the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-makers is used in this place in the same signification As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows they shall be call'd sons that must be rendred according to the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called i. e. to be mention'd on Mat. 2. k. And so 't is used 1 John 3. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God both here and v. 45. are they which partake of and resemble him in some special divine excellencies as sons of God are imitators of him Eph. 5. 1. such as peaceable-mindednesse here Just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of Mars are good souldiers and sons of Neptune men of a savage and tyrannous disposition And so 't is observable that John 8. 39. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe the works and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being willing or delighting to doe them v. 44. are evidences of Sons V. 11. Shall revile you As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall call his name c. 1. 23. signifies his name shall be called and so in other places there noted so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they shall persecute and revile you signifies when ye shall be persecuted c. and v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so they persecuted the Prophets without any intimation who the Persecutors were is so were the Prophets before you persecuted See Note on Luke 16. 9. V. 13. Have lost its savour The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insipidum unsavoury and then by a Metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and here one of those is taken for the other and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for being saltlesse insipid unsavoury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having lost all its saltnesse all of that quality that belongs to that creature V. 17. Law
expression of the office of John Baptist and the answerablenesse of it to that of Elias is here taken from Malac. 4. 6. There his preaching of repentance is express'd by his turning the heart of the fathers with the children for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there to be rendred with not to and the heart of the children with the fathers that is converting fathers and children together working upon them or according to his office endevouring by preaching in the wildernesse to work upon them and perswading them to repent and amend their lives Mat. 3. 2. This place of Malachi is both by Matthew c. 17. 11. and by Mark 9. 12. repeated out of the Septuagint which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall or he doth restore or return all i. e. all men the Neutral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all being oâ—t taken for the Masculine see Mat. 18. 11. 18. Where there is nothing set in stead of the heart of the fathers with the children c. but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all noting that and no more to be the meaning of the phrase in Malachi he shall convert the heart of the fathers with the children and of the children with the fathers of old and young young and old i. e. he shall preach repentance to the whole Jewish nation noted by the land in the end of that verse of Malachi which God there threatens to come and destroy with a curse i. e. finally and universally if this preaching of the Baptist and of Christ of the Apostles do not bring them to repentance Now what is by those two Evangelists so briefly express'd by he shal restore or return al is here more largely repeated out of the words of Malachi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convert the hearts of the fathers c. Whence 't is apparent that the Praepoposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be taken in that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which belongs to that place of Malachi and so is to be rendred not to but with the children to this clear sense John Baptist shall go before Christ as his herald to prepare his way in or admission to mens hearts by preaching repentance or return or new life the interpretation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversion which is used in Malachi This first part of the period being thus explain'd the second which is not taken from Malachi but is a kind of glosse or paraphrase to explain that obscurer prophetick expression will more easily be interpreted if first we observe the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament which generally notes to mind to desire to like to look after with an appetite from the Nowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for affections appetite 1 Cor. 14. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in appetites or designes or inclinations as they are that set their minds on that that profits least and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that have more perfict mature manly appetites so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind desire look after the things above Col. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 5. to mind earthly carnal things and so agreeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 6 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 27. the minding of the flesh and of the spirit that is those appetites which the flesh on one side and the spirit on the other doe incline men to or as Theophylact most fully the desire and pursuit either of carnall or spirituall things And if in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here taken 't is then the minding of just things and being applied to that which went before turning the hearts of the fathers unto the children it will perfectly agree with it He shall bring men to repentance and the most disobedient viz. Publicans c. Lu. 3. 12. to the minding of justice and righteousness Lu. 3. 13. that is of all good things But 't is still possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here taken for that practicall vertue of prudence as 't is at large defined by the Moralist the practical knowledge of those things which are truely eligible the knowledge that will bring men to the true justice the judging of what is or is not to be done according to the rules of justice and 't is possible again that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the just should be the Masculine gender and so the phrase be rendred the prudence or practical wisdome of just men and then also 't will be answerable to the text in Malachi thus that he shall convert the Jewes even the most vicious of them to that practice of all morall rules which denominates men just that is that this should be the design of John's preaching to make them such to work such a generall reformation among the Jewes As for the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as was said is ordinarily used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or otherwise 't will be hard to find out any sense of these words V. 20. Dumb The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a dumb man and a deaf and is wont to be rendred either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mich. 7. 16. that is growing or becoming deaf for there the Context referres it to the eares In this place one of the significations of the Hebrew seems to be put for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silent or dumb if we believe Theophylact and the ancients for surdus deaf and so that which is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not able to speak will be no Plâ—onasme but signifie him dumb also For that he was not only dumb but deaf appears by his friends who doe not speak but nod and make signes to him v. 62. and it is not probable that of the two things that befell him one should be twice and the other not once foretold by the Angel V. 22. Vision By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vision is here meant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or appearance of God by an Angel to the Priest revealing his will unto him and these were wont to be at the time of offering of incense see Jos Ant. l. 13. c. 18. where when Hyrcanus was offering incense God gave him the Oracle From hence it was that the people seeing Zachary stay so much longer then ordinary within and come out speechlesse and astonished concluded that he had seen a vision that an Angel had appeared unto him V. 23. Ministration The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here first met with may deserve to be look'd into The Origination of it among Grammarians from 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any administration or discharge of any office by going in and going out Which if it be applyable to the latter of them taken alone as it is both here and in that place of S. Chrysostome then 't is a farther account of the propriety of this sense which I have affix'd to it this coming of Christ to the destruction of his crucifiers being an eminent act of administration of his regal office and thence oft called the kingdom of God in the executing judgement on such traiterous opposers of his kingdom V. 51. Received up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applyed to Christ may possibly belong to his assumption up to heaven out of this world which then might be said to draw near but 't is somewhat more probable that it should signifie his Crucifixion which was to be at Jerusalem toward which place he is here said to go because his time was come And to this the expression agrees which is used by Christ Joh. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I be lifted up which the text saith was a testification of the kind of his death that is of his crucifixion and indeed the Syriack word for the Crosse being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to erect or lift up noting the tignum or palus which was in sublime erectus to be crucified in the Syriack expression will be to be exalted or lifted up V. 55. Spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit is very diversely taken in the New Testament 1. sometimes with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and sometimes without it for the eternal Spirit of God the holy Ghost the third person in the sacred Trinity Mat. 28. 19 into which we are baptized And from thence 2dly for the graces and gifts of that Spirit whether those that are of use to all sorâ—s of men as the Spirit of supplication Zach. 12. 10. that is zealous ardent prayer and accordingly we read of praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 18. in or with the Spirit and Iude 20. with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with the holy Spirit praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency So Eph. 5. 19. being filled with the Spirit in opposition to being drunk with wine is expressed by speaking in Psalms and hymnes and spiritual songs in or with the heart zealously and cordially Or whether those which belong not to all but onely to those which are thus to be qualified for any office whether Regal or Prophetick or Evangelical So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit that is the right as of primogeniture of succeeding him in his prophetick office So 1 Cor. 14. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of Spirits that is of those gifts of tongues c. that were given the Apostles for the planting of the Gospel So v. 2. he that speaks with tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks in an hidden unintelligible manner by that gift of tongues see v. 19. and 23. for no man heares that is understands him and in the same sense v. 14. my Spirit that is my gift of tongues prayeth I make use of that gift which no body but my self understands c. 3 ly 'T is taken for an Angel whether good or bad good Revel 1. 4. bad Mar. 1. 23. 5. 2. and unclean that is diabolical or evil spirit as appeareth v. 9. From the ambiguity of which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 1. is taken in the latitude both for those that are acted with an evil and which are inspired with a good Spirit the Spirit of God which is looked on as a fountain of all supernatural revelations 1 Cor. 2. 12. and opposed there to the spirit of the world that which the world knows or can reveal to us see Note on Rom. 9. a. To this I suppose must be reduced another notion not farre distant wherein the word Spirits signifies teachers pretenders to inspiration from God whether truely or falsly so 1 Ioh. 4. 1. Believe not every spirit but trie the spirits whether they be of God Give not heed to every teacher but examine all such pretenders whether they be truely of God or no for as it followes many false prophets have gone out into the world where those false prophets are one sect of those spirits which must be examined So v. 2. by this ye know the spirit of God that is a truely inspired teacher sent by God Every spirit which confesses Jesus Christ which is come in the flesh is from God And v. 3. Every spirit which confesseth not c. the spirit again is the teacher for to him onely it belongeth to confesse or not confesse And this is that of Antichrist the Antichristian teachers which cometh and now is in the world which cannot be affirmed again but of a person Which is yet more manifest v. 5. They are from the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine therefore they speak from the world and the world heareth them You are from God he that knoweth God heareth you Where the spirits before are now described as teachers worldly or divine and again expressed in the end of ver 6. by the Spirit of truth and the spirit of errour either orthodox or erroneous seducing teachers the latter of which are distinctly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceivers or impostors 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducing spirits 1 Tim. 4. 1. of persons also though the doctrines of devils that are joyned with them would incline to interpret them of doctrines taught by such 4 ly 'T is taken sometimes for an apparition the shape or seeming of a body without any real corporeity in it So Luk. 24. 37 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought they saw a spirit for which Mat. 14. 26. and Mar. 6. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phantasme is used 5 ly It is taken for the spirit of man the supreme diviner faculty opposed to the body of flesh Gal. 5. 17. 1 Thess 5 23. and set higher then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul common to man with other sensitive creatures So 1 Cor. 2. 11. the spirit of a man that is in him to which it belongeth to search to the secrets and bottome of him So 1 Pet. 3 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the spirits and souls of men of the meaning of which place see Note on 1 Pet. 3. f. So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body as Jam. 2. 26. And from
speech must not be that his time of working miracles was not yet come but either that it was not yet the fittest point of time to do this particular miracle but 't would be more fit because more beneficiall when the wine was quite spent or else that 't was not yet his time to do his miracles so openly and publickly as Mary seemed to believe and his kindred after insist on c. 7. 4 but Christ frequently provides against for what reasons see Mat. 8. b. To this latter the circumstances of the Context considered all together doe most encline And accordingly the result is that though he meant to work this miracle yet he would doe it more privately so as it should appear to none of the Guests or to the Bridegroom or to the Ruler of the feast but only to the waiters and his own disciples and mother that came along with him This is manifest by the event for ver 9. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manager or orderer of the feast knew it not but only they that drew the water that is the waiters nor is there any farther publick notice taken of the miracle but only that the Evangelist mentions it as a beginning or praeludium of of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes or wonders v. 11. by which by little and little he made himself known to the world and manifested his glory that is made it appear that the Godhead dwelt in him but this not to all but his disciples of whom peculiarly 't is added that they believed on him As for that form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is only a form of repressing as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let alone with which 't is joyned Mar. 1. 24. and so is used 2 Sam. 19. 22. Mat. 8. 29. Mar. 5. 7. Lu. 8. 28. to expresse dislike to the proposall in the first In the rest to desire him to let them alone not to meddle with them And accordingly it here signifies Christs dislike of Mary's proposall which was without any care of secrecie publickly to supply them with wine now it was wanting Which manner of doing it Christ dislikes gives his reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was not yet fit to doe his miracles so publickly The truth of this interpretation by which 't is granted that Christ did not say that it was not his season to doe the miracle but only not to doe it so publickly is so convincing that Gregory Nyssene rather then he would grant the meaning of it to be that his time of doing any miracle was not yet come thought himself obliged to read the latter part of the verse by way of interrogation also Is not my houre yet come and to interpret it thus Am not I yet of age to be master of my own actions wilt thou rule me now at this age still But there is no need of this altering the punctation Justin Martyr or the Author of the Quaest and Answ ad Ortho. would have it rendred thus literally What is it to me and thee that is the care of providing wine belongs not to thee and me p. 136. But the first interpretation is most satisfactory and beyond exception CHAP. III. 1. THere was a man of the Pharisees named Nicodemus a Ruler of the Jewes Paraphrase 1. one of the Jewish Sanhedrim 2. The same came to Jesus by night and said unto him Rabbi we know that thou art a teacher come from God for no man can doe these miracles that thou doest except God be with him Paraphrase 2. Who durst not be seen or known to come to Jesus and therefore did it by night c. 7. 50. and 19. 9. and said unto him Master we are convinced that thou art sent by God to teach and instruct us in his way for this thy miracles testifie which could not be done without God's speciall hand and would never be allowed by God to confirm falsities 3. Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the kingdome of God Paraphrase 3. Jesus willing to undeceive him and that he might not flatter himself that the acknowledging of him to be the Messias or sent from God would be sufficient without the undertaking his service owning and confessing of him in despight of all fear of men without being his proselyte and forsaking his former course tells him positively that unlesse he would be born again which is a phrase to denote a proselyte of Christ and when occasion required forsake all for Christ's sake even his former course of life and dignity in the Iewish state contrary to his coming to him by night and acknowledging him secretly he should not see the kingdome of God be a Christian here which is a priviledge of a greater height then that of being a Iew or a member of their Sanhedrim or a Saint hereafter 4. Nicodemus saith unto him How can a man be born when he is old can be enter the second time into his mothers womb and be born Paraphrase 4. Nicodemus attending only to the literall sound not sense of Christs words asks how a man of full years can again be born 5. Jesus answered Verily verily I say unto thee Except a man be note a born of water and of the Spirit he cannot enter into the kingdome of God Paraphrase 5. Iesus answers him Except a man be received as a proselyte and that not of an ordinary sort such as are among you Iewes but a Christian proselyte such as are received by Baptisme in the Christian Church so as to undertake the law of Christ and renounce his former whether heathen or Iewish course the first exprest by being wash't in water the ceremony of the Iewes proselytisme now also made use of by Christ by which a man was said by the Iewes to be new born and accordingly so here in an high degree the second by being born of the Spirit entring on a new pure spirituall life and not only passing under those externall washings agreeable unto which it was that Christ's disciples were admitted not only by water as John's and the Iewes proselytes were but by the holy Ghost's descending upon them see note on Act. 1. a he cannot enter c. 6. That which is born of the flesh is flesh and that which is born of the spirit is spirit Paraphrase 6. The actions of a naturall man which hath none of this new Christian birth that hath not thus given himself up to a Christian lfe will be but naturall actions at least but externall purifications restraints of sinne in the outward part But the actions of a spirituall person thus born anew from that higher principle a proselyte of Christ's they will be spirituall purifications of the very spirit 7. Marvail not that I said unto thee Ye must be born again Paraphrase 7. And therefore you are not to wonder that I tell you of the necessity of this new birth
me hath me abiding in him is so made a member of me that by the life which is in me he shall also be enlivened by God by whom I live See note on c. 14. c. and this is one preeminence over corporall food which corrupt in the stomach before they nourish any man 57. As the living father hath sent me and I live by the father so he that eateth me even he shall live by me Paraphrase 57. For as I that came down from the Father the fountain of life his son by eternall generation must needs derive life from him so also he that believeth on me and so hath digested my precepts as the nourishment of his soul must needs derive life from me 58. This is that bread which came down from heaven not as your fathers did eat Manna and are dead he that eateth of this bread shall live for ever Paraphrase 58. This bread from heaven is not like that Manna which they that eat did dye for all that 59. These things said he in the Synagogue as he taught in Capernaum 60. Many therefore of his disciples when they had heard this said This is an hard saying who can hear it Paraphrase 60. Many therefore of those that had hitherto followed him said this doctrine of his is very hard and unintelligible how he should be said really to have come down from heaven and how his flesh should feed men to life eternall 61. When Jesus knew in himself that his disciples murmured at it he said unto them Doth this offend you Paraphrase 61. Doth this deterre you from my doctrine 62. What and if ye shall see the son of man ascend up where he was before Paraphrase 62. And asked them whether it were not as credible that he should have come from heaven as that he should goe up thither telling them that they should ere long see him doe so and that in reason would assure them that he came down from thence 63. It is the spirit that quickeneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life Paraphrase 63. And for the other particular of eating his flesh he tells them they cannot but know that it is the soul that enliveneth and not the body and agreeably that it is not the grosse carnall eating of his body of flesh that he could speak of when he talk'd of their eating and his feeding them to life eternall see note on Lu. 9. d. but certainly a more spirituall divine eating or feeding on him which should bring them a durable eternall life his words see v. 68. that is his doctrine being spiritually fed on by them that is being received into their hearts not only their ears will quicken them to a spirituall life here and that shall prove to them an eternall life hereafter so S. Chrysostome expounds the flesh that is the fleshly hearing profits nothing 64. But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him Paraphrase 64. But for this spirituall feeding sinking down this spirituall food into your hearts there are some of you that are far enough from doing so For Jesus knew at first before he received them as disciples whether they believed sincerely or no and also which of them would prove false to him and conspire with the Jewes to put him to death 65. And he said Therefore I say unto you that no man can come unto me except it were given unto him of my Father Paraphrase 65. And indeed this was the reason that I told you v. 44. that no man cometh to the faith of Christ sincerely or continues stedfast in it but he that by Gods preventing grace is qualified and disposed for it see note d. because I saw that many that follow me doe not truly believe on me that is doe not intend to live as I command them but one keeps his love of money and for that will betray me and others retain their other interests and their other sins 66. From that time many of his disciples went back and walked no more with him Paraphrase 66. This speech of Christ's made many of his followers forsake him seeing he was not such a Messias as they lookt for and would not be content with every kind of following him 67. Then said Jesus unto the twelve Will ye also goe away 68. Then Simon Peter answered him Lord to whom shall we goe Thou hast the words of eternall life Paraphrase 68. Thy words as was said by thee v. 63. will to those that obey thee and keep close to them be a means to bestow eternall life 69. And we believe and are sure that thou art that Christ the son of the living God Paraphrase 69. And thou hast demonstrated to us that thou art the Messias the eternall son of God and therefore t is not possible there should be any other fit to draw us from thee to him 70. Jesus answered them Have not I chosen you twelve and one of you is a devil Paraphrase 70. I have of all the followers that have believed on me chosen but twelve to be my constant attendants and one of them proves a traitor a false treacherous person that will joyn with my enemies against me see note on Mat. 4. a. 71. He spake of Judas Iscariot the son of Simon for he it was that should betray him being one of the twelve Paraphrase 71. He spake of Judas for Christ foresaw that though perhaps yet he did no such thing yet he would deliver him to the Jewes and to that end combine with them which was the greatest falsnesse imaginable in one whom Christ had assumed to be so neer to him as to be one of the twelve Apostles whom he sent out to preach his Gospel to all people Annotations on Chap. VI. V. 15. Make him a King The Jewes expected a Messiah whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophet v. 14. about this time Tacitus and Suetonius say it was a received opinion that about this time a great King should arise in Judah but this a glorious one and a powerfull King one that should work their deliverance free them from and revenge them on the nations who had gotten the dominion over them By this miracle of Christs in feeding such a multitude with so small provision they conjectured rightly that he was able to sustain and feed the greatest and most numerous army with very little charge and thereupon were ready to come and take him by force to be their King that is their judge or leader to fight their battails for them like Gideon c. and this afterwards they again referre to when they put him in mind of Moses's giving them Manna in the wildernesse v. 31. which if he will doe or any thing equall to it they will believe on him This faith of theirs being unduly founded and
and passe through all the trialls of this life constant and persevering they are daily supplied with more grace here and rewarded with higher proportionable degrees of glory One thing onely must here be farther added that there are some that are said to be given to Christ in a more eminent and peculiar degree and manner not onely to be believers but constant close attendants of Christ such were the Twelve who are said to be given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world ch 17. 6. For of them it is said that no one is lost but only the son of perdition v. 12. For them he prayes that they may be consecrated to the preaching of the Gospel v. 17. of them he saith that he hath sent them c. v. 18. given them the same Commission that he himself had And his praying for them is distinguished from his praying after for believers v. 20 21. which being there set down as in a Parenthesis he returns to his Disciples again v. 22 and the glory which God had given him he gives them where the giving them the glory which God had given Christ seems a distant thing from their beholding his glory ver 24. the former is the fitting them with gifts to succeed him on earth the latter the beatifick vision in heaven And although it be ordinary for the same phrase to be used in a more eminent and restrained sense sometimes then others and so they who are given to Christ may sometimes be believers only in other places where the Context enforceâ—h it disciples peculiarly and accordingly in that 17 th chap. v. 9 and 12. it is only they whom thou hast given me where yet as appeared the disciples only were meant yet this addition of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world may be reasonably thought to denote this by a propriety whereby the world sometimes signifies those that deale in the affaires of the world secular persons Whereas the Twelve forsook the world their trades and callings there and followed Christ and so were peculiarly given to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world V. 53. Eat the flesh of the son of man and What is meant here by the flesh and blood of the son of man must briefly be explained and that first by taking notice of a figure or idiome frequent in these Writers whereby the parts set down separately doe signifie the whole which consists of those parts So is the heaven and the earth set to signifie the whole compages of the sublunary world see Note on 2 Pet. 3. e. and many the like And so Christs body and flesh and bones Eph. 5. 30. and here the flesh and blood of the son of man is the son of man or Christ himselfe Secondly by observing the notion of flesh and blood frequently used not only to signifie our mortall condition which this our flesh and blood is subject to whereupon when S. Paul saith that flesh and blood cannot inherit the kingdome of God he addes neither can corruption inherit incorruption see Note on Mat. 16. e. but also this mortal nature as it is subject to much weaknesse and afflictions c. as Isa 31. 3. the Aegyptians are men and not God and their horses flesh and not spirit that is weak helpers unfit to be trusted in v. 1. So when S. Paul saith that through the infirmity of the flesh that is in many afflictions and persecutions he preached unto them And so it notes Christ in his state of humiliation quite contrary to that which the Jewes expected their Messias should come in that Christ which was look'd on now so meanly and was afterwards crucified by them 3 ly by observing the occasion of Christs discourse here as it is ordinary with Christ to accommodate his speeches to the occasions so Mat. 4. 19. when he calls the fishermen he tell them he will make them fishers of men so Joh. 4. 10 14. and v. 31. and here v. 26 27. and many the like which was thus begun They followed him for his loaves v. 26. He reprehendeth that in them and bids them seek and desire that food which endureth to everlasting life v. 27. that is that doctrine of his which is food for their soules and being received and digested and turn'd into encrease of good life in them would bring them to immortality They ask him the way for them to doe this He tells them plainly by believing on him v. 29. They thereupon call for a signe a miracle to be wrought by him or else they will not believe v. 30. And they instance in Moses who brought them Manna from heaven And they would have him doe some such thing that they may believe on him v. 31. Upon this occasion he begins and compares himself with that Manna and shewes how much he surpasses that and so continues that comparison betwixt himself and bread as that is a means to preserve this short life which deserves not to be call'd life but he is the author and donour and publisher of eternall life v. 33. Upon this speech of his the Jewes murmure v. 41. that he should call himself the bread that came down from heaven Christ resumes that speech and speaks it with all confidence I am that bread of life v. 48. that is that spiritual food that will bring men to everlasting life v. 50. and this bread saith he is his flesh which he will give for the life of the world v. 51. that is he will die for this end to bring men to immortall life and that is it which he means by his being the bread of life Upon this as if they understood nothing all this while though he had first spoken to them in plain terms and express'd all by believing on him v. 29 and 35. and only took up this more obscure figurative speech by way of answer to their proposalls they aske in a senslesse perverse manner How can this man give us his flesh to eat v. 52. To which this verse is a confident answer Verily verily I say unto you Except you eat c. still meaning what all this while he had meant in opposition to their Manna that hiâ— doctrine for the preaching of which he was sent down from heaven and that grace which should be purchased for them by his death was the most excellent food for their soules which would establish or comfort or sustain their hearts that is maintain spiritual life in them and that which would become eternal v. 54. All which being put together makes up this complete sense of the words that Christ this mortall despised crucified Christ that took our flesh on him came down from heaven here lived and died to reveal his Fathers will unto us and work belief in us is the food of our soules the believing and obeying of whom will as food sustaines corporal life beget and maintain spiritual life in us and bring us to eternity By which
〈◊〉 〈◊〉 〈◊〉 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
flesh his entring on his kingdome and as a branch of that his coming to be avenged on his crucifiers Matth. 24. 1. so the last daies here signifie peculiarly the time beginning after the Resurrection and Ascension of Christ as here appears by the powring of the Spirit and the prodigies ver 19. before the great and terrible day of the Lord ver 26 that is this destruction of Jerusalem So 2 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last daies that is not long after the Resurrection of Christ should come those hard times to wit before the destruction of the Jewes and so in the latter times 1 Tim. 4. 1. So Hebr. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the Messias and 1 Cor. 10. 11. we that is Christians on whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the ages are come So Jam. 5. 3. speaking of the wealthy Jewes he saith that they have treasured up their wealth as fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against the last daies that is against those times of destruction when their wealth should but doe them mischief mark them out for prizes and preyes before other men So 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last time noting no question that time then at hand wherein the incredulous Jewes should be destroyed and the believers rescued out of their persecutions and dangers which is there denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance ready to be revealed according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned Lu. 13. 23. a. and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. after a little time yet of temptations or sufferings So again for the time of Christ in generall 1 Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2 Pet. 3. 3. and Jude 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the more speciall sense that there should be Atheisticall scoffers that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers and to rescue the Christians from their persecutors So 1 Joh. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the last hour to the same sense of that approaching judgment which was then yet neerer at hand And all this taken from that prophecy of Moses Deut. 31. 29. Evil will befall you in the latter daies In reciting this parcell of Joels prophecy it may not be unworthy our notice that where the Prophet mentions the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible day of the Lord the Hebrew word being regularly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and accordingly 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearfull and so by the Syriack also yet the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous or notable as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to behold to observe so Deut. 1. 19. where the Hebrew hath that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible wildernesse the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious or notable so 2 Sam. 14. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made me afraid they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see me as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet from them Saint Luke here reteines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and conspicuous or notable The account of this is cleer 1. because those for whose use he wrote this book made use of the LXXII for whom therefore he was to recite it as there he found it 2. because this Greek did very fully expresse what was designed in the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observable notable illustrious being perfectly applicable to fearfull as well as gratefull appearances and when it is so expressing the great terriblenesse and dreadfulnesse of them V. Paines of death The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord or band and a pang especially of women in travail Hence the Septuagint meeting with the word Psal 18. 2. where it certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords or bands have yet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and so again 1 Kin. 20. 31. and in other places and from their example here S. Luke hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pains or pangs of death when both the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden fast doe shew that the sense is bands or cords V. 38. Gift of the Holy Ghost What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost signifies in relation to the persons that here are spoken to as many as should now repent and believe on Christ is apparent by the processe of the story There were that day three thousand which received the faith of Christ ver 41. and these associated and joyned themselves with the Apostles ver 42. and that in a wonderfull charitable manner had all things common c. ver 44. In the third chapter the Apostles work that cure on the impotent man and on that occasion preach Christ to the Jewes again and chap. 4. the Sanhedrim c. apprehend them and upon consultation dismisse them again and they return to their auditors the believers foremention'd ver 23 24. And they blessing and praising God and applying the Psalmists predictions to their present condition and praying to God for his powerfull assistance to propagate the Gospel it follows ver 31. that as they prayed the place was shaken in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles and they were all filled with the holy Ghost that is certainly all the believers foremention'd not the Apostles who were thus filled before And so this promise of S. Peters was punctually fulfill'd upon them What the effect of this gift was among them is no farther there set down then that they spake the word of God with boldnesse that is they were wonderfully confirmed by this means in their assurance of the truth of the Gospel and so making no question of the truth of what they had learn't from the Apostles they spake of it among themselves and to others with all cheerfulnesse and confidence despising the terrors of the Jewes as they did their worldly possessions ver 32. and continuing that high pitch of charity which had before been observed to be among them chap. 2. 44. And so thus farre this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers formerly Baptized in the faith and Christian practises which they had received but this no doubt then attended with other extraordinary gifts of the holy Ghost in respect of which they are there said to be fill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the holy Ghost And then the onely difficulty will be what kind of gifts these were whether inward or outward For both these are promised indefinitely to believers
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
the letter of the Law art outwardly circumcised but dost not perform that purity which that ceremony was set to signifie and to engage all that are circumcised to observe it 28. For he is not a Jew that is one outwardly neither is that circumcision which is outward in the flesh Paraphrase 28. For he is not the childe of Abraham such as to whom the promises pertain who is born of his race or seed and no more nor is that the availeable circumcision which is externall that mark imprinted on the flesh 29. But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Paraphrase 29. But he is the Jew indeed the true childe of Abraham who shall be accepted by God though he be not so by birth who in the purity of the heart performs those substantiall Lawes required by God of the Jewes revealed to them more distinctly then to other Nations and the availeable circumcision is that of him who cuts off all superfluities and pollutions which are spiritually though not literally meant by the Law of circumcision and so becomes pure in heart see note on Mat. 5. g. who hath that Law of which circumcision was the sign and seal the law of purity or abstinence from those unnaturall sins c. printed in his spirit or inner man his soul that is that practises it not he who hath literally obeyed it and been circumcised outwardly in the flesh even he whose praise is not of men who see the outside onely and among whom 't is counted a great dignity to be a circumcised Jew but he who so behaves himselfe whether he be a Jew or Gentile that God may accept of him as a sincere performer of his commands an obedient servant of his Annotations on The Epistle to the Romans Chap. II. V. 1. Whosoever thou art that judgest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that judgest here and in the end of the verse and v. 3. is clearly the Gnostick Judaizer who teaches the observation of the Mosaical Law and accuses the Orthodox Christians who are not circumcised for breakers of the Law and yet himself runs riotously into those sinnes for the abstaining from which Circumcision was designed and instituted by God This judging and condemning of the Gentile-Christians was by them taken up from the Jewes who having themselves guilt enough of sinnes as well as the Gentiles would yet discriminate themselves from all others by this or the like character of legal observances as by that which should justifie them or free them from judgment under which the Gentiles which knew not the Mosaical Law and were not circumcised were to lie and be accursed This was the thing that John Baptist warns them of to bring forth meet fruits of repentance and not to say within themselves We have Abraham to our father which they were apt to believe should stand them in stead in the absence of all those fruits This was the great error of that people consequent to their opinion of their absolute election whereby they resolved that 't was not their just or pious performances that were looked on by God or required to their Justification but their being Abraham's seed within the Covenant and having the signe of the Covenant in their flesh which they looked on as engagements if not allurements and motives of the favour of God to them howsoever they lived by this means making God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that chose or accepted or favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons that is men barely considered with some outward advantages to set them off without any intuition of their qualifications or demeanours Which was the thing that is distinctly disclaimed here ver 11. and which S. Peter discerned to be so false by the revealing of the Gospel to the Gentiles Act. 10. 34. Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used c. 14. 4. of the Jewish Christian that abstained from some sorts of meats v. 2. and though he doth that either out of weakness as that signifies disease erroneous seduction or at least out of infirmity and ignorance as thinking himself bound to it by the Mosaical Law which he believes still to oblige and so ought not to be despised or set at naught by him that understands Christian liberty better yet doth very ill in judging all others that do not abstain as he doth For this is the very same error that is here reprehended in the Jews and Gnosticks of judging all others as men out of Gods favour because they doe not what they doe or pretend to doe that is observe not the ritual parts of Moses's Law And this being an error which the Jewes and Gnosticks were so guilty of and consequently of this sinne attending it of judging and condemning all but themselves is particularly mark'd in the Jewes Mat. 7. 1. and beaten down by Christ as here in the Judaizers by the Apostle as an irrational sinne the grounds of which were quite contrary to the prime attribute of God his justice and rewarding all that diligently seek him Heb. 11. 6. and every man according to his works here ver 6. and justifying the doers not hearers of the word v. 13. V 2. Truth The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both truth and justice and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here one of them is put for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice so as on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unjust mammon is opposed to the true riches See Note on Mat. 23. f. V. 15. Their thoughts the mean The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the practical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common notions of good and evil which are among the generality of men even heathens without any light from the Mosaical Law and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings because reason when it comes to a maturity if it be not precorrupted with false doctrines and prejudices will be able to conclude that this ought to be done and not that and so give us the principles of all Moralactions V. 16. My Gospell Paul's preaching every where whither he came is literally to be styled his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gospel so it seems to signifie here So in the Epistle of Clemens Romanus contemporary to that Apostle ad Corinth after the mention of Blessed Paul's Epistles he bids them mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he hath first written to you Corinthians in the beginning of the Gospel that is at the time when the Gospel was by him first preached among them V. 17. Called a Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies an addition to ones proper name and so it was here The Gnosticks assumed to
〈◊〉 according to the flesh must signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works v. 2. in like manner as found and justified import the same And this again is evident by the Lawes of reasoning For this second verse being by the For in the front evidenced to be the proof of what was set down in the first and this proof being in form of an hypothetical syllogisme thus If Abraham were by works justified before God then he hath matter of boasting before God But Abraham hath not any matter of boasting before God Therefore he was not justified by works it must follow necessarily that this conclusion Abraham was not justified by works was the same with that which was set down in other words v. 1. or if not of the same latitude and extent with it was comprehended as a part under it Which it cannot be unlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works be either of the same force directly or the latter contained in the former Any greater though never so small difference that should be admitted being of necessity to affix four terms to the Apostles syllogism and so to evacuate all force in his argument From hence it follows that the way of discerning what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works will be the most probable means of interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And this we have from v. 4 5. in these words To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is reckoned for righteousnesse Where it is evident that working is that to which reward is by debt or just wages to be adjudged and that in opposition to Gods reckoning of grace or favour and justifying the ungodly From whence it follows that being justified by works in this place in S. Paul's and not S. James's dialect signifies that innocence of the former life and those eminent performances wrought by a mans self that may challenge from God as due unto them God's acquittance and special reward without any intervening of pardon as to an offender or of grace in giving him any thing that is not perfectly due to him Whereas on the contrary Gods imputing righteousness without works ver 6. is Gods pardoning graciously the sinnes that the man hath been guilty of viz. upon repentance and reformation which he might most justly have punished v. 7 8. and rewarding some mean imperfect act or acts of fidelity or obedience in him which could no way challenge impunity much lesse such a degree of reward did not God out of meer mercy thus improve and enhanse the value of them So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works are the mans own performances first blamelesse in not sinning and then meritorious as the eminent difficulty of the commands wherein his obedience is tried and exercised is apt to enhanse the value of them and he that were supposed to be justified by them must 1. have lived blamelesly all his former life and then have done eminent rewardable actions also at least the former of these And Abraham having been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner v. 5. having lived in Idolatry for some time and all that he did upon which he was justified Gen. 15. 6. being but obeying Gods call Gen. 12. 4. and believing his promises Gen. 15. 5. it is clear he was not nor could be thus justified but only by the way mentioned by the Psalmist Psal 32. by God's forgiving covering not imputing of sinne And so this must be the meaning also of his not finding according to the flesh viz. being not justified by any thing in himself abstracted from the mercy and gracious acceptance of God Thus Rom. 9. 8. the children of the flesh are opposed to the children of the promise and signifie literally Ismael that was begotten by the strength of nature as Isaak was a work of Gods promise and speciall mercy and mystically the Jewes considered with their own performances whereby they expected Justification without any respect to the pardon and mercy of Christ And thus Gal. 4. 29. Ismael is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 born according to the flesh and Isaak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the spirit in the same notion the Spirit and the promise signifying the same thing in that place as appears by v. 28. The words being thus interpreted are a confutation of one part of the objection of the Jewes against the Apostles practice of preaching the Gospel to the Gentiles viz. that taken from the sinnes of the Gentiles which here by the example of Abraham is proved to be of no force against their justification they being as justifiable as Abraham a sinner was by Gods free pardon of sinnes past upon forsaking of them And this is insisted on and proved in the eight first verses In the ninth verse the Apostle proceeds to the confuting the other part of their objection see Note b. on the Title of the Epistle viz. that if the heathens would be capable of any part of the benefit of God's promise they must then be Proselytes of their Mosaical convenant or righteousness be circumcised c. Which again is proved false by the example of Abraham who was justified before he was circumcised and before the giving of the Law by Faith not by Circumcision by Gods pardon and mercy not by any legal performances The only matter of doubt and uncertainty is whether these objections which are thus in the insuing chapter confuted were both proposed in the first verse for if they were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works v. 2. will not be of the same latitude with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh but contained under it as a part under the whole or whether the first only were there comprehended and the second severally subjoyned v. 9. The latter of these seems most probable and accordingly the explication of the Chapter hath proceeded though if the former were true it would be of no greater concernment then only this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh should referre to Circumcision and Mosaical observances as well as to the blamelesse and meritorious performances wrought by a mans own natural strength abstracted from God's pardon and favourable acceptance V. 17. Before him The importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ordinarily observed and must be fetch'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew as it is used Gen. 2. 18. where God faith he will make Adam an help we render it meet for him and the vulgar simile ci like or agreeable or answerable to him where the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him or on the side of him or answerable parallel to him And to this Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears exact proportion the word 〈◊〉
by it slew me Paraphrase 11. For the Law prescribing circumcision under penalty of excision but not prescribing the inward purity under that threat nor denouncing any present judiciall punishment upon the commission of the contrary sin but onely prohibiting it and no more sinne took advantage by this impunity of the Law and first seduced me to inward impurity and then by occasion of the commandement which forbad it and so made it criminous insnared and wounded me to death 12. Wherefore the Law is holy and the commandement holy and just and good Paraphrase 12. And so the objection v. 7. was a groundless objection for though the Mosaicall Law were the occasion of sin or were made advantage of by sin yet it was not the cause and so still that Law is holy and the Commandement against coveting holy just and good first holy whither that signifie piety toward God or purity from all allowance of impurity and so secondly just in allowing no manner of injustice and thirdly good as requiring charity to others and so no manner of colour or tincture of ill in it onely 't was not so highly perfect in any of these respects 't was not fill'd up to so high a pitch as is now by Christ required of us 13. Was that then which is good made death unto me God forbid But sinne that it might appear sinne working death in me by that which is good that sin by the commandement might become exceeding sinfull Paraphrase 13. Was therefore this good Law guilty of death to me was it the cause of bringing it on me No not so neither but sin was that onely cause which is guilty of all And so see note on Mat. 1. k. this is a means of setting our sin in its colours that it works destruction to men by that which is good and so sin it self is by this means extremely aggravated and making this use of the Law it becomes extremely or superlatively sinfull or the Law shewes me what a sinfull thing sinne is which will not be repress'd by the Law 14. For we know that the Law is spiritual but I am carnall note f sold under sinne Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it is this that the Law is spirituall and not performable by a carnall man but the carnality of men sold under sinne that is habituall slaves to sinne ready to do all that it bids them though the Law never so distinctly prohibite that is the cause of all 15. For that which I doe I allow not for what I would that do I not but what I hate that do I. Paraphrase 15. For such men as I now speak of carnall men v. 14 though they are taught their duty by the Law yet do they not by the dictate of their understanding or conscience that which they do it is not that which in consent to the Law they approve but that which by their conscience directed and instructed by the Law they hate and dislike that they do 16. If then I do that which I would not I consent unto the Law that it is good Paraphrase 16. And this very thing is an argument that the Law is acknowledg'd to be good that they dislike that which they do in disobedience to the Law they never commit any prohibited evill but their conscience accuses and smites them for it 17. Now then it is no more I that do it but sinne that dwelleth in me Paraphrase 17. And so 't is not the whole they that commits sinne or they as they are led and instructed by the Law and so the Law still is vindicated from the charge v. 7. but it is their carnality resisting the Law or sin having gotten power over them and so carrying them in despight of the Law and conscience admonishing the contrary 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I finde not Paraphrase 18. For in men whose affections are not mortified by the spirit of Christ but carnally disposed or led by their own corrupt customes 't is not the law or knowing their duty that will doe any good on them To approve indeed or like that which is good the law enableth them but the carnal affections do still suggest the contrary and carry them in despight of the prohibitions of the law 19. For the good that I would I doe not but the evil which I would not that I do Paraphrase 19. And this is clear by the experiment for they do not perform that good which as the law commands so they consent to be good but the evill which they consent not to be good and which the law tells them they should not do that they do 20. Now if I doe that I would not it is no more I that doe it but sin that dwelleth in me Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. and is full answer to the objection against the law v. 7. that the law is farre from being guilty of their sin and that 't is not they by the duct and dictate of the law or their own conscience guided by the law that do evill but carnality or custome of sinne that hath got such a sway or power over them 21. I finde then a law that when I would do good evill is present with me Paraphrase 21. By this then you may discern the law and the goodness and the energy or force of it that when carnality moves men to evill the minde illuminated by the law enclines them to good or that evill when it is represented to them findes them inclined to the contrary 22. For I delight in the law of God after the inward man Paraphrase 22. For according to the understanding or superiour faculty contrary to the carnal or bodily part of them they are pleased with all those things that the law of God is pleased with 23. But I see another law in my members warring against the law of my minde and bringing me into captivity to the law of sin which is in my members Paraphrase 23. But there is another commanding power in the members which sets it self in direct opposition to those dictates of the law in the mind which in carnall men v. 14. gets the better of the day carries them captive slaves to doe what the flesh requires to have done by them 24. O wretched man that I am who shall deliver me from the body of this death Paraphrase 24. This is a sad condition the very state of a carnal man under the law and out of which the law cannot rescue any man nor from the destruction that attends it 25. I thank God thâ—ough Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh
beginning of the Decalogue Kimchi on Psal 66. 18. and Josephus concerning Antiochus's designed sacrilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have consulted only and not acted doth not deserve punishment According to which S. Paul might well say of any Jew brought up under such Masters that he had not believed Coveting to be a sin had not the more exact consideration of the direct words of the Law assured him that it was V. 14. Sold under sin The phrase sold under sin signifies as it doth when 't is said of Ahab that he was sold to work wickedness or of the revolting Jewes 1 Mac. 1. 15. as a slave or captive sold from one Master one sin to another and so here 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carnal man and is farther express'd by the character of him following that the evil that he would not that he doth and the good that he would that he doth not just like that which the Poets say by way of aggravation of that wicked condition of Medea the witch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. I understand the evils that I am about to commit but my passion overcomes my reason and of him in the Tragedy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ignorant of none of those things of which thou admonishest me but my nature or custome forces me contrary to my opinion Which is so farre from being matter of alleviation or lessening of the sin that as Euripides saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the author of the greatest evils unto men so 't is by Plutarch set down for the greatest aggravation for citing that in the Tragedy of Acreus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 't is an evil that falls on men from God to doe evil when they see their duty he corrects it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is the most bestial irrational miserable condition for a man that knowes what is best to be led by incontinency and effeminacy from it And so Xenophon from Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that considers not the best things but by all means seeks the most pleasant how differs he from the foolish beasts And so Simplicius upon Epictetus c. 11. p. 74. upon occasion of those verses of Medea resolves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought not only to think right and be affected accordingly but to conform our works to our right opinions And till we doe so the best that he can say of us is that perhaps we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning to learn are come as farre as the knowing of the Law which notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men sin and accuse themselves for â—â—nning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for irrational affections are not presently brought within measure and proportion nor suddenly subjected to reason V. 23. Anothers law For the understanding the sense of the Apostle in this whole chapter 't is usefull to compare this passage with Gal. 5. 17. The spirit lusteth against the flesh and the flesh against the spirit c. Which is thought to be parallel and to import the same sense with this Of these two places therefore it must first be remembred that the difference which is between these Texts ariseth not from the distinction between the spirit in the one and the Law of the mind in the other nor consequently is it to be placed betwixt the lusting of the flesh against the spirit simply taken and the warring of the Law in the members against the Law in the mind as that is no more than a warre but betwixt the former simply taken or with the addition of the spirit lusting back again against the flesh or with the circumstances mentioned Gal. 5. 17. none of which imply a yielding to the lusts of the flesh and the latter taken with that addition here mentioned of bringing the man into captivity to the Law of sinne And this indeed is all the difference that can be assigned betwixt a regenerate and unregenerate man that in the one the spirit prevailes in the other the flesh is victorious that is the will of the one is led by the spirit chooses and acts the deeds of the spirit the will of God but the will of the other followes the carnal dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performes the will of the flesh and so falls under the condemnation which belongs to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a state is altogether subject to punishment for every sinne that is acted is under hell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all under hell in that they act And if it be suggested that the consequents in the place to the Galath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that what things you would ye do them not seem parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would that I do not here v. 15 19. and so neither of them signifie this carnal state to this it must be answered that these two are not parallel but on the contrary that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would I do not is really equivalent with the captivation to the Law of sinne as by the whole Context appears though indeed there is some obscurity in it which till by the Context it be explained may mislead one to think otherwise The truth is evident these two things are conjoyned in both those verses what I would that do I not but what I hate that I do v. 15. and the good that I would I do not but the evil that I would not that I do v. 19. And being so conjoyned in the same person the subject of the discourse and but equivalent phrases with those other of captivation to the Law of the members and being carnal and sold under sinne the meaning must be that he neglects to doe the good that the Law of God and his own mind dictates to him and doth commit on the contrary the evill that according to his mind and the declaration of God's willin the Law he disliketh and hateth and so evidently acteth in opposition to conscience commits the sins of the flâ—sh willingly and knowingly non obstante the contrary dictate and solicitation of conscience But then this is much more than is contained in that lusting of the flesh against the spirit Gal. 5. styled by Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife of the reason and lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissention and emulation betwixt them For as there the flesh lusteth so the spirit lusteth too and it is not affirmed of either of them that it leads the other captive All the event that is taken notice of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that what you would that you do not which being the effect of the double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lusting must have such a sense proportioned to it as
shall be founded in that double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that can be no other than this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will be taken in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lust and so not for an act of the elective faculty which to one matter is but one either choosing or refusing but for an act of some kind of woulding or appetite and that is constantly two fold to the same matter the flesh hath one woulding and the Spirit hath another the flesh desires and would have a man yield to the pleasant proposal the Spirit would have him resist it and both these are evidently mentioned in that verse one called the lusting of the spirit and the other of the flesh From the contrariety of which it necessarily followes that whatsoevâ—â— matters of this nature good or evil any man 〈◊〉 doth against one of these wouldings and 〈◊〉 he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do what he would Whereas if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were taken for the elective faculty which we ordinarily call the will of man it is evident every voluntary agent doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do what he will his actings follow his will or choice and whensoever he doth not so he acts by violence or rather is acted and to that is required that he be conquered by some other and yet of any such conquest there is no mention in that place of Gal. 5. 16. which mentions onely an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusting equally on both sides and so the result is that Gal. 5. 16. there is no more said but this that which way soever a man act he acts against some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire or lusting of his if he act according to the flesh he acts against the solicitation of the mind and spirit and if he act according to the spirit he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but acts contrary to all its importunities and he that doth the latter of these is far from being led captive to the law of sinne which is in the flesh or members being indeed a conqueror over it though he have not eradicated or extirpated it For the yet fuller clearing of this take the plain importance of those two verses and set them severally and then you will soon see how no correspondence there is between them Gal. 5. 16. the Apostle sets down this plain Aphorisme that the desires of the flesh and spirit are one contrary to the other and consequently that to whichsoever of them the Will of man consents it must needs reject the other But Rom. 7. 15 19. the Apostle sets down the state of a particular man which deliberately chooses and acts the evil which he knowes he should not do or which the Law of God in his own mind tells him distinctly he ought not to do as when Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 33. speaks of an intemperate man that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his election is contrary to his lust yet he is overcome by his lust and acts what that suggests And so S. Augustine confess l. 8. c. 5. Lex peccati est violentia consuetudinis quâ trahitur tenetur etiam invitus animus The law of sinne in that place is the violence of custome by which the mind is drawn and held against its inclination plainly signifying the state of the person spoken of Rom. 7. to be that of an habitual sinner What agreement now is or can there be betwixt these two verses 'T is true indeed that they which do what they hate and would not may well be said not to do the things which they would and so are included in those words Gal. 5. 17. but that proves not that those places Rom. 7. and Gal. 5. are parallel because Rom. 7. 't is determined to doing the ill which he hates whereas Gal. 5. the speech lyes open to both parts to the doing the good which the flesh hates as well as the evil which the flesh loves Now this being spoken of men indefinitely is very distant from defining it on one side and applying it to a particular person as it is evidently done Rom. 7. when he saith Non quod volo bonum hoc ago sed quod odi malum illud facio I do not the good that I would but the evil which I hate that do I and consequently though the flesh's disliking the virtuous actions and liking the vitious be perfectly reconcileable with walking in the spirit and so with a regenerate state and so the place to the Galatians though not spoken particularly of the actions of regenerate men but delivered as an Aphorisme indefinitely appliable to mens actions whether good or evil may be appliable to the actings of such yet the place to the Romans being determined to the facio malum I do the evill and that evidently against the dictate of the mind the resistence of the conscience is 〈◊〉 reconcileable with that spiritual walking and so 〈◊〉 the regenerate state Rom. 8. 1. Another notion 〈◊〉 which some of the ancients have had of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate that I do viz. that it should belong only to desires or thoughts unconsented to So S. Jerome and S. Augustine also l. 1. Cont. 2. Epist Pelag. c. 10. being perswaded by some Doctors and a conceited advantage against the Pelagian heresie to retract in some part what before he had asserted and spoken the most for of any man And of this opinion is Methodius also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he that which I hate I do is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the doing that which is ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only of thinking or imagining and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of aliene imaginations which frequently make incursions on us and bring us to phansy things which we would not adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not wholly in our power to think or not to think absurd things but either to use or not to use such thoughts or phansies for we cannot hinder thoughts from coming upon us but we can choose whether we will be perswaded by them or use them And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How did the Apostle do evil if he spake not of absurd thoughts This interpretation of S. Paul's words if it were secure from being any farther extended then the authors of it designed could have no hurt or noxiousness in it it being certainly true that every regenerate man is thus infested with phansies and thoughts which he hates and gives no consent unto Yet if the words of the text be well considered this cannot but appear a strange interpretation For when it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies neither less nor other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do and when that word is varied into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. and both those are directly all one
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one 't is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking or phansying only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâ—tions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
over a great sinner and expressed your sorrow in complaining of him and using meanes that he might be excommunicated see c. 12. 21. 3. For I verily as absent in body but present in spirit have note d judged already as though I were present concerning him that hath so done this deed Paraphrase 3. For I though I am not present among you yet by that authority that belongs to me and being sufficiently assured of the truth of the fact have already passed sentence on him that hath thus offended 4. In the name of the Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To note e deliver such an one unto Satan for the note f destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Paraphrase 4 5. That in a publick assembly gathered in the name of our Lord Jesus Christ in which you are to suppose me virtually present among you by the authority of Christ committed to me and you ye proceed to excommunicate and deliver him up into the power of Satan who may inflict some disease upon him that may be a means to bring him to a sight of his sinne and reformation and so to salvation also 6. Your glorying is not good know ye not that a little leaven leaveneth the whole lump Paraphrase 6. Such a teacher as this is not fit for you to follow or favour for as a little sowre dough gives a tast to all the bread so will such a sinne as this permitted in the Church have an influence on you all both by discrediting that Church where this is permitted and by corrupting the company by the example 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for even Christ our passeover is sacrificed for us Paraphrase 7. As therefore it was the manner of the Jewes on the day of the Passeover that being the day of preparation or the Eve to the feast of unleavened bread most diligently and sollicitously to inquire if there were any crumme of leavened bread left in their houses and to remove it all see note on Mar. 14. c. so doe ye at this time deale with that heathen or Gnostick perswasion among you of the lawfulnesse of fornication most contrary to the Lawes of Christianity that you have undertaken and whereby ye have obliged your selves to have none of that sowre unchristian doctrine among you but on the contrary to fit your selves to celebrate a Christian Passeover which as the Judaicall was a signe of their deliverance out of Aegypt must be kept with our departure out of sinne 8. Therefore let us keep the feast not with old leaven neither with the leaven of 〈◊〉 and wickednesse but with the unleavened bread of sincerity and truth Paraphrase 8. Doe ye therefore consecrate your selves to the service of Christ by reforming all your former sinfull courses particularly that of uncleannesse and villany see v. 13. and by the practice of all Christian purity and holding faâ—t the truth which hath been delivered to you 9. I wrote unto you in an Epistle not to note g company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or note h extortioners or with note i idolaters for then must ye needs goe out of the world Paraphrase 9 10. What in this Epistle v. 2. I have written of not communicating with fornicators and not conversing famillarly with them I mean not of the heathens among you which have not given up their names unto Christ nor in like manner of those heathens that are guilty of those other sinnes of unnaturall lusts see note on Rom. 1. i. and violence or those filthinesses which are ordinary among Idolaters and are used as parts and rites of their religion for these are so ordinary among them that if ye abstain from the company of all those heathens that are so guilty ye must depart out of their cities 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a note k railer or a drunkard or an extortioner with such an one no not to eate Paraphrase 11. But the purpose of my writing is onely to interdict you that free encouraging converse with Christian professors that are guilty of retaining any of these sensuall heathen sinnes used by Idolaters and to command that with such an one you doe not enter any friendly commerce so much as to eat with him see note g. much lesse to admit him to the Sacrament or the feast that attends that untill he doe reform 12. note l For what have I to do to judge them also that are without do not ye judge them that are within 13. But them that are without God judgeth Therefore put away from among you that wicked person Paraphrase 12 13. What have mine or the Churches censures to do with them that are not members of the Church Ye know 't is the practice among you to inflict censures on Church-members onely leaving all others to Gods tribunal And by doing thus ye shall remove the accursed thing from among you free your selves from those punishments that the neglect of your duty permitting such offenders to go unpunished and unreformed may bring upon you Annotations on Chap. V. V. 1. Fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication in this place is a generall word to comprehend all unlawfull desires of the flesh acts of whatsoever prohibited carnality under it For it is observable that the precept given by Gods positive command to the sonnes of Adam and Noah and so to all mankinde which is styled by the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of disclosing nakednesses under which style all the marriages within prohibited degrees Lev. 18. and all the unnaturall sinnes are contain'd is Act. 15. express'd by abstaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from fornication And that by the infusions of the Gnosticks and remainders of their heathen customes there was an Epidemical guilt of this sin of many sorts among them is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication is universally heard that is found among you for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in universum and so perhaps it is to be rendred c. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a defect generally among you and being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is heard among you may signifie that 't is an universall guilt of theirs or else being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will sound thus fornication altogether or fornication in grosse containing the severall branches of it is heard that is found or met with among you and of the many sorts thereof one that had not been practised or indured to be
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
Paraphrase 14. Is there any reason you should be more inclinable more favourably affected to them that are not Christians to false prophets or teachers then to us Is it possible for you Christians to receive any benefit from such doth impiety advantage justice or darknesse contribute any thing to light 15. And what concord hath Christ with Belial or what part hath he that believeth with an infidel Paraphrase 15. What agreement of desires can Christ or a Christian have with Satan or a lawlesse man what accord a believer with an unbeliever and such are many of those Gnostick hereticks that are so followed by you 16. And what agreement hath the Temple of God with idols for ye are the temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Paraphrase 16. Or how can ye reconcile Gods temple and the Idol temples Now ye are the temple of God among whom he dwels and walks and owns you for his people as he hath promised to doe to the Jewes upon condition of their obedience to him 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you 18. And will be a father unto you and ye shall be my sons and daughters saith the Lord almighty Paraphrase 17 18. This laies an obligation upon you to get out of so wicked company and unclean conversation not to comply with the Heathen Idolaters by going to their temples and feasts with them 1 Cor. 8. 7. but to abstain strictly from such society for upon doing thus depend all the promises of the Gospel of Gods receiving us owning and acknowledging us for his children Annotations on Chap. VI. V. 2. Salvation What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hath been often said see Rom. 13. c. Gods rescuing his faithfull persevering servants out of their distresses thus it clearly signifies here proportionably to what it had done in the prophecie here cited Isa 49. 8. In an acceptable time have I heard thee that is in a time that God chose and saw fit for the turn in the day of salvation have I help'd thee and I will preserve thee and give thee for a Covenant to this people a kind of rainbow to the drown'd world a sign of a covenant that God will drown them no more in such afflictions to establish or raise up the earth to cause to inherit the desolate heritages And therefore when he saith now is the accepted time the season that God hath pitch'd on now is the day of salvation the meaning will be that now the time is approaching that the true pure Christian profession thus long persecuted by the Jews and Gnosticks so sharply by which means it comes to passe that many daily fall off to save themselves shall suddainly have respite by the destruction of the enemies every where And so this is a seasonable consideration to back the exhortation ver 1. which the Apostle in all his Epistles did at that time so earnestly presse that they that had received the Gospel and gone on so long should not at last by falling off lose all in the last act see Heb. 10. 36 37 38 that is receive it in vain lose all the benefit that attended it To which purpose the Apostle proceeds v. 3. c. to mention himself and his fellow-labourers as examples to them of those things which were most directly contrary to the Gnosticks first Inoffensive living secondly Constancy and perseverance under persecutions First blamelesnesse of conversation v. 3. For this falling off of the Christians to the Gnosticks was the greatest offence and scandal imaginable to Christianity having so much impurity c. among them then v. 4 5. patience and constancy in all kind of pressures upon which again he subjoins v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purenesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering patience and perseverance in opposition to the compliances and apostasies of the Gnosticks purenesse in opposition to their lusts and uncleannesse knowledge in opposition to their pretended knowledge of the secret meanings of Scripture just as 2 Pet. 1. 5. we find virtue or courage knowledg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continence and patience put together and at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit in opposition to their pretences of being the spiritual 1 Cor. 12. 1. And after many verses spent on that subject he looks on those apostate hereticks as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfaithfull desertors v. 14. and conjures them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to encline to them being an heathenish diabolicall sort of people v. 15. with whom being intangled they must absolutely forsake and come out of them as from Sodom v. 17. which is again noted by the filthinesse of the flesh and spirit foul lusts and factions c. c. 7. 1. V. 14. Vnequally yoked The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar renders jugum ducere which seems to have given occasion to Budaeus and H. Stephanus out of him to affirm that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in this Apostle is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in the yoak with another But this is a mistake without any grounds save only the equivâ—calness of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a yoak to draw in as well as a ballance to weigh in The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubtlesse to be rendred here as in Greek authors it signifies among whom a pair of scales or ballance whose beam inclines or propends toward one part is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally inclined both waies or whose beam stands even trutina alteri-jugis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scale that weighs down one way stands not in the equilibration So in Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the ballance stand even not inclined more to one side And so the sense of the place will be Be not more propense and inclined toward the proposals of these Apostatizing Gnosticks that heresie to which your present leaders would seduce you then you are to us the Apostles of Christ who love you so passionately Which is the argument almost of the whole Chapter Thus in Clements Epistle to the same Corinthians we find a phrase directly parallel to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclining the other way from us that is disaffected to us CHAP. VII 1. HAving therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God Paraphrase 1. Wherefore having so rich promises made you by God promises of being received by Christ as children into his family but those promises conditional promises made upon condition that you forsake all impurity c. c. 6. 17
18. my earnest exhortation to you is that you purifie your selves from the sins of all kinds that are now crept in among you particularly from the pollutions of the flesh that your idol-feasts are apt to betray you to and of the spirit as pride faction schisme c. preferring false teachers before us which planted Christ among you practising to the end all manner of piety with all diligence see note on Phil. 2. c. 2. Receive us we have wronged no man we have corrupted no man we have defrauded no man Paraphrase 2. The false teachers that you receive so willingly injure you defile you and either defraud or perhaps seduce you into abominable sins See Ephes 4. 22. and 2 Pet. 1. b. But we have been far from doing any of these and therefore are fitter to be embraced by you c. 6. 14. See Rom. note i. 3. I speak not this to condemne you for I have said before that you are in our hearts to dye and live with you Paraphrase 3. I speak not this to bring any evill report upon you for I love you most passionately as I said before 4. Great is my boldnesse of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyfull in all our tribulation Paraphrase 4. My freedom see note on Jo. 7. a. in mentioning your faults is great indeed but withall I am as free in boasting of your obedience and though I have had much grief and fear v. 5. through the sins that were among you yet the joy which I take in your repentance is extreamly more abundant then the sorrow was 5. For when we were come into Macedonia our flesh had no rest but we were troubled on every side without were fightings within were fears Paraphrase 5. For the truth is all our journey long from Ephesus to Macedonia Act. 20. 1. we had a sad time of it for as we met with many oppositions from others so the many fears we had concerning you were very troublesome to us 6. Neverthelesse God that comforteth those that are cast down comforted us by the coming of Titus Paraphrase 6. But through the mercy of God who relieves those that are in greatest want of relief Titus's coming freed us from all 7. And not by his coming only but by the consolation wherewith he was comforted in you when he told us your earnest desire your mourning your fervent mind towards me so that I rejoyced the more Paraphrase 7. And it was not the bare presence of Titus that was such solace to me but the news that he brought me and with which he himself was so much comforted to wit the news of your panting after me lamenting most sadly the sins that I had in my former Epistle laid to your charge and your earnestnesse for me against those that traduced me 8. For though I made you sorry with a Letter I doe not repent though I did repent for I perceive that the same Epistle hath made you sorry though it were but note a for a season Paraphrase 8. So that now though those directions of mine in my first Epistle brought the censures of the Church upon some of you for so I find they did though but for a time with place for speedy remission upon reformation I have no reason to be sorry for what I did though the truth is I was a while sorry for it and wish'd I had not been so severe 9. Now I rejoice not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner that ye might receive damage by us in nothing Paraphrase 9. But now that I hear what successe it hath found among you what reformation hath been wrought by it I professe my self to rejoyce not that you had the censures inflicted on you but that those censures produced that effectuall reformation and change for you were dealt with according to the custome of Evangelicall Discipline And so 't is clear enough that you have not been damnified by me in this matter but much advantaged thereby 10. For godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death Paraphrase 10. For that Discipline which Christ hath now ordained in his Church see 1 Cor. 5. note c. is very proper to work such change of mind as shall advance to a constant persevering durable forsaking all known sinnes see note on Rom. 10. a. whereas the punishments which are usuall in the world ordinarily end in the taking away of mens lives or somewhat analogicall to them in a lower degree 11. For behold this self same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things you have approved your selves to be clear in this matter Paraphrase 11. And an evidence thereof I have in you whose having the censures of the Church inflicted on some of you hath wrought a vehement care to make all right again a clearing of the guiltlesse a displeasure and disdain against the guilty fear of my displeasure desire to give me satisfaction earnestnesse to reform yea to deny your selves lawfull liberties by way of penance for the former inordinacies And so you have done all that is possible toward the acquitting your selves in this businesse 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that had suffered wrong but that our care for you in the sight of God might appear unto you Paraphrase 12. When therefore I wrote so sharply to you the interpretation which you are to make of it is this that it was not out of any disposition of severity against them that had committed those crimes the fornicators and incestuous person 1 Cor. 5. 1. the man that sued his brother c. 6. 1. nor out of any partiality of kindness to them that had been sufferers by those crimes him that was defrauded 1 Cor. 6. 8. or disturbed with law-suits before the heathen judicatures v. 1. but onely to expresse my care of you that by my writing to you in that manner you might discern how diligent I am to doe you any good 13 Therefore we were comforted in your comfort yea and exceedingly the more joyed we for the joy of Titus because his spirit was refreshed by you all Paraphrase 13. And by this means I have received much matter of joy hearing what good effects the censures had wrought upon you and this joy was very much increased to see how Titus was joyed and inwardly inlivened by you 14. For if I have boasted any thing to him of you I am not ashamed but as we spake all things to you in truth even so our
Apostle c. 1. 19. and Act. 15. 6 and 22. and by S. Hierome Apostolus decimus tertius the thirteenth Apostle V. 11. Was to be blamed The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to find out to detect and is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemn so Prov. 28. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rich man is wise in his own conceit but the poor man that hath understanding shall detect him So Ecclus 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detection is very grievous or troublesome to a man that is double-tongued Accordingly the word properly belongs to that charge or blame that falls on an hypocrite when his dissimulation seems to be detected and that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here appers by that which follows v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the rest of the Jewes dissembled with him As for the praeter-tense wherein here 't is set that ordinarily signifies in the sense of the praeteritum plusquam perfectum and so Theophylact here interprets it he had been found fault with or charged of hypocrisie viz. that specified v. 12. not by Paul but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by others that saw the fact but knew not why he did it and so thought it hypocrisie in him to eat with the Gentiles when they of Jerusalem were absent and to withdraw from the Gentiles when they of Jerusalem were present V. 17. Sinners What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place will best be resolved by the Context which enforceth the sense which I have given it of Gentiles in opposition to the Jewes so v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners of the Gentiles opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewes by birth See Note on Lu. 7. b. It is known that the Jewes look'd on all Gentiles with an odium as on those which were of a contrary religion to them and so they did consequently on all those that conver's with them and it was that and not so much their other sins that made the Publicans so odious to them in Christs time and as Christs eating with such and not observing as they thought the Judaical Law made them look upon him as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner Joh. 9. 24. so S. Paul's teaching liberty to lay aside the Mosaical performances is here look'd on by them as Gentilisme and so is objected to him in this phrase that he being a Jew born is found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner that is guilty of Gentilisme under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne and that by teaching this to be the Doctrine of Christ he makes Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that came to assist and contribute to the setting up of Gentilisme against Judaisme This S. Paul that knew what Judaisme truly signified the doctrine of good life in the Old Testament which was by God thought fit to be fenced in by those Ceremonies not placing Religion in the bare observance of the Ceremonies without heeding the substance of them doth with detestation deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid taking the words of the objection as by them that made it they were meant that he taught Christ to be a favourer of Idolaters the worship of the heathen false Gods in opposition to the way of worshipping the true God by himself prescribed to Moses This Paul denies knowing that those Mosaical ceremonies were not the thing wherein abstracted from the inward purity signified desired by God to be secured by them the worship of the true God consisted as on the other side he neither favoured any part of heathen worship or wicked life nor by any thing he preach'd taught Christ to be a favourer of it but directly the contrary All this being thus implied in this form of aversation disclaiming and detesting the caluny in the objection he proceeds v. 18. to a further answer by retorting the objection on such as did as S. Peter had done whose action set down v. 11 12. occasion'd this discourse which brought in this objection first conversing with the Gentiles and then teaching by his example v. 12. that they were not so freely to be conversed with which he justly cals the building again what he had destroyed teaching the unlawfulnesse of a Jewes conversing with Gentiles which from a divine vision Act. 10. he had both by his doctrine practice formerly asserted And this saith Saint Paul is the making himself a transgressor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word that is elsewhere used for an Apostate one that forsakes and disclaimes that true doctrine which he had formerly taught and is by way of eminence since applyed to Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostate that forsook the Christian faith which he had once embraced And it can be no more strange that this should be applyed to this action of Saint Peters than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he withdrew himself should be used of him ver 12. when Heb. 10. 38. the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evidently used of the Gnosticks falling off for fear of persecution which is c. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departing or apostatizing from the living God CHAP. III. 1. O Foolish Galatians who hath note a bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth note b crucified among you Paraphrase 1. What heretick with his sorceries hath brought you off from Christianity to Judaisme again see c. 4. 10. you I say to whom Christ crucified hath been formerly as convincingly declared by our preaching as if he had been set before your eyes nailed to the crosse among you 2. This onely would I learn of you Received ye the spirit by the works of the Law or by the hearing of faith Paraphrase 2. I pray let me dispute it a while with you and demand this one thing which may reasonably set an end to the whole controversie The gifts of the Spirit that are in your Church were they there til the Gospel was preach'd to you 1 Cor. 12. 28. was the Mosaical Law able to give you any such privileges to work such miracles among you undoubtedly it was not 3. Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh Paraphrase 3. And then is there any reason that having by the Gospel receiv'd the gifts of the Spirit and so begun to be a Christian Church thriven and prospered well in that plain way you should now think it necessary to take in the Law as a suppletory to make your selves up with the externall Mosaical carnall rites and ceremonies 4. Have ye suffered so many things in vain if it be yet in vain Paraphrase 4. You have suffered many persecutions and hardships for Christianity which if you would have Judaized you might have avoided your persecutions generally proceeding
have parted with for our sakes were it never so dear to you though now you are so shie and afraid of a little persecution or what is now become of all that for which you were so taken notice of and magnified among men as the kindest and lovingest of any to your teachers so kind that I am able to bear you witness that nothing was so pretious to you but you would have parted with it for my sake Theophylact. 16. Am I therefore become your enemy because I tell you the truth Paraphrase 16. Am I then who was at first so pretious to you now taken for an enemy of yours for one that means you mischief and am likely to bring persecution and pressures among you of which your now teachers the Gnostick complyers undertake to rid you for no other crime but onely telling you my conscience and revealing the truth of the Gospel unto you This is a little unhappy 17. They zealously affect you but not well yea they would exclude you that you might affect them Paraphrase 17. Their great zeal toward you is out of no sincere or desire of 〈◊〉 good but that they may supplant me and get all your affection to themselves or that they may shut you out of the fold of Christ that ye may follow them as your new pastors 18. But it is good to be zealously affected alwaies in a good thing and not only when I am present with you Paraphrase 18. But in a good cause ye ought to be constant and therefore so you ought in your affections to me and to the doctrine then preached to you and that now when I am absent and not only when I am present among you Such a seeble decaying affection as that is good for nothing 19. My little children of whom I travail in birth again untill Christ be formed in you Paraphrase 19. My babes which cost me the same pain now that you would if I were now to convert you anew till I can hear that the doctrine and practice of the Gospel be purely and perfectly received among you Thus great is my kindnesse to you 20. I desire to be present with you now and to change my voice for I stand in doubt of you Paraphrase 20. It was no want of care or kindnesse in me that I was not with you before this Many resolutions I have had to come to you and to speak with in stead of writing to you and so to apply these remedies sharper or milder as should appear most convenient being uncertain at this distance which is the best way of dealing with you 21. Tell me ye that desire to be under the Law doe ye not hear the Law Paraphrase 21. Certainly ye that stand for the necessity of legal performances to justification may in the very Law it self see your selves confuted 22. For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman Paraphrase 22. For of the two children that Abraham had the one of Hagar which denotes the Law the other of Sarah which denotes the Gospel without legal performances 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise Paraphrase 23. 'T is apparent that one viz. Hagar's child was born after an ordinary manner but Sarah's child was not by the ordinary course of nature but above it by the power of God and by virtue of the promise made to Abraham 24. Which things are note b an allegory for these are the two Covenants the one from the mount Sinai which gendreth to bondage which is Agar Paraphrase 24. And these two mothers are figurative expressions and allegorically denote the first and second Covenant see note on the Title of these books the Law and the Gospel Hagar denotes the Law given from Sinai and that brings nothing with it but servitude and strict observances and yet thereby helps no man to the condition of sons to justification 25. For this Hagar is mount Sinai in Arabia and note c answereth to Jerusalem which now is and is in bondage with her children Paraphrase 25. For the name of Hagar signifies the mount where the Law was given and this is answerable to the present state of the Jews these Hagarens and all that spring from Ismael being by their own laws bound to be circumcised and observe the Mosaical Law like the Jewes and so they like Hagar their mother are in a servile condition still 26. But Jerusalem which is above is free which is the mother of us all Paraphrase 26. But Sarah which denotes the state of the Gospel that new city which Christ hath brought from heaven with him see Rev. 21. b. of which all we Christians are free-men or citizens she is a free-woman and signifies that we Christians Gentiles as well as Jews are free from the Mosaical rites c. and that we may be justified without them 27. For it is written Rejoice thou barren that bearest not break forth and cry thou that travailest not for the desolate hath many more children then she which hath an husband Paraphrase 27. According to that prophecie Isa 54. 1. Rejoice c. the meaning of which is that the Gospel-covenant which when Christ was here on earth had few children few that were brought forth by it after his death upon the preaching of the Gospel by the Apostles to the Gentiles had many more then among the Jewes in his life-time 28. Now we brethren as Isaac was are the children of promise Paraphrase 28. But my brethren as Isaac was born only by strength of God's promise not by any ordinary means Abraham and Sarah being beyond age so are the children of God received to be such and justified only by the promise of God that is through the strength of that promise to Abraham and covenant in Christ that all faithfull obedient persevering believers should be justified without any Mosaical performances 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so is it now Paraphrase 29. But as Ismael then who was born by the strength of nature persecuted him that was born by the strength of God's promise only viz. Isaac so now it comes to passe they that depend on the Law for justification persecute them that depend onely on God's promise that are perswaded that through faith without legal performances they shall be justified 30. Neverthelesse what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not note d be heire with the son of the free-woman Paraphrase 30. To these therefore is applyable that which follows in the story that Ismael is to be cast out and none but Isaac to inherit they that depend on the Law for justification never attain to it but they that depend on the sole promise of God and accordingly expect to be
among you pronounce to you positively that if you depend on circumcision and legal observances for justification Christ will stand you in no stead 3. For I testifie again to every man that is circumcised that he is a debtor to doe the whole Law Paraphrase 3. For by laying upon himself a necessity of circumcision and expecting justification by that he absolutely obliges himself to perfect obedience without which the Law cannot justifie any ch 3. 10. 4. Christ is note a become of no effect unto you whosoever of you are justified by the Law ye are fallen from grace Paraphrase 4. All that run this way of the Judaizers must know that Christ is become uneffectual to them If you expect to be justified by legal performances ye have disclaimed all title to the Gospel See Heb. 13. a. 5. For we through the Spirit wait for the hope of righteousnesse by faith Paraphrase 5. For we according to the Gospel and the promise made to Abraham expect to be justified without legal performances only by faith or Evangelical obedience 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which note b worketh by love Paraphrase 6. For now under the Gospel 't is not material whether a man be circumcised or no all that is required to our justification is faith not all that is called by that name but such as is made perfect by addition of those duties which we owe to God and our brethren 7. Ye did run well who did hinder you that ye should not obey the truth Paraphrase 7. Ye began well in receiving the Gospel as I preach'd it to you who hath caused you not to continue in that course 8. This perswasion cometh not of him that calleth you Paraphrase 8. This new doctrin of the necessity of Judaical observances is not taught you by God or by him whether my self or any others who brought you to the faith 9. A little leaven leaveneth the whole lump Paraphrase 9. It comes from a few false teachers among you that have infected you with this sowre false doctrine of Judaizing which will spoil all your Christianity v. 2 4. 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be Paraphrase 10. And I hope it will not extend farre for I am confident of you in respect of the faith planted among you that you will not be carried away with these errors but the teachers of this doctrine whosoever they are or of what quality soever shall suffer and be censured for it 11. And I brethren if I yet preach circumcision why doe I yet suffer persecution then is the offence of the crosse ceased Paraphrase 11. Some of your teachers it seems have told you that I am for the urging of circumcision upon Christians and that I have done so in some places But I pray doe you guesse of the truth of this suggestion by the persecutions which I suffer which generally fall upon me among the Jewes for my affirming the Mosaical Law to be abolished and would not fall upon me if I pressed the observation of the Mosaical Law in this particular of so great importance The great exception that the Jewes have against my preaching and other believing me is the abolition of the Mosaical Law and the removing of that one exception would be the appeasing of the wrath of the Jewes who probably would oppose it no longer but this you see is not done for the Jews are still as great opposers of Christianity where it is preached by me and of me for preaching it and of others that so receive it from me as ever they were 12. I would they were even note c cut off which trouble you Paraphrase 12. Thus unreasonable are their pretensions that would seduce you from your constancy and are content to say any thing though never so false and improbable to that purpose all that I have to say of them is I wish they were excommunicated turned out from among you that thus endevour to pervert you 13. For brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another Paraphrase 13. Christ hath freed you believers from the rigour of the Law that is both from the necessity of Mosaical observances and of perfect exact obedience under the penalty of the curse onely do not you make an uncharitable or a carnal use of this liberty either to conteâ—â—n and scandalize those that dare not use this liberty Rom. 14. 1. or to fall into acts of sin and to think your Christian liberty will excuse you but by charity behave your selves toward all your brethren in this matter of legal ceremonies as may be most for their advantages 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self Paraphrase 14. For this is indeed the summe of that Law which ye pretend so much to vindicate endeavouring the good of all others as much as ye can or as you would your own and not permitting your zeal to set you on designes of malice and defaming of others 15. But if ye bite and devour one another take heed that ye be not consumed one of another Paraphrase 15. But if you be so uncharitable as to calumniate and defame one another this will break out in a while as in other places it doth already to open feuds persecuting and mischieving your fellow-Christians 16. This I say Walk in the Spirit and ye shall not fulfill the lusts of the flesh Paraphrase 16. My advise therefore is that you order your actions according to the Gospel rule and doe not those things which are most acceptable to the senses most agreeable to your carnal or worldly ends 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other so that ye cannot doe the things ye would Paraphrase 17. For this is certain that he that will serve God must doe many things contrary to his sensual or secular ends For there being two desires in you the one proceeding from the carnal the other from the rational spiritual faculty or reason instructed by the Gospel and these being so opposite one to the other that whatsoever one liketh the other disliketh it follows that whatsoever you doe in compliance with the one you doe in opposition to the other and so that you doe not will or chuse with both wills rational and sensual whatsoever you will or chuse but one of these still resisteth the other 18. But if ye be led by the Spirit ye are not under the Law Paraphrase 18. That then which is your duty is to follow the duct of the Spirit and if so if you follow the Gospell rule in despight of all the temptations
Baptisme by him delivered to them of which they that were vouchsafed to partake he promised them eternal life here in this world without any danger of death or old age Of this Irenaeus hath spoken at large and Justine Martyr hath given this account of it See 2 Tim. 3. 7 8. CHAP. VI. 1. BRethren if a man be overtaken in a fault ye which are note a spiritual restore such an one in the spirit of meeknesse considering thy self lest thou also be tempted Paraphrase 1. When any Christian falls into a fault you that are the governours in the Churches shall doe well not to exercise too great severity on him but either to regaine him by friendly advice or els upon sight of his contrition restore him to the peace of the Church again considering how possible it is that thou also thy self mayst fall into the like sin in time of temptation See Jam. 1. 13. 2. Bear ye one anothers burthens and so fulfill the Law of Christ Paraphrase 2. Ease one another as much as ye can as in a building every stone assists the next helps to bear the weight that lyes upon it and contributes its part to the support of the whole fabrick c. and lay not weight on one another by censuring and aggravating of other men's crimes for so charity requires which is the summe of the Law ch 5. v. 14. 3. For if a man think himself to be something when he is nothing he deceiveth himself Paraphrase 3. And because of the assuming haughty Gnosticks among you I shall adde that if any man think highly of himself above other men that man first is nothing his opiniating is an argument of it and besides secondly he brings danger upon his own soul by this errour falls into censuring and contemning of others and into many dangerous sins by that means and so cheats himself and perswades no man else but becomes ridiculous by his vanity 4. But let every man prove his own work and then shall he have rejoicing in himself alone and not in another Paraphrase 4. But let every man so prove and examine his own actions as to approve them to his own conscience and to God see Rom. 2. note f. and then he shall take comfort in looking on himself absolutely and not only in comparison with others whom he judgeth to be inferiour to him and discerning how he is a better Christian to day then he was yesterday 5. For every man shall bear his own burthen Paraphrase 5. For you shall answer for no man's sins but your own and therefore need not busie your selves about other mens actions but onely your own 6. Let him that is taught in the word communicate unto him that teacheth in all good things Paraphrase 6. He that receiveth the benefit of spiritual instruction from another ought to be very liberal and communicative of all that he hath to that persons wants 7. Be not deceived God is not mocked for whatsoever a man soweth that shall he reap Paraphrase 7. And in this as in all other acts of charity especially of piety toward those that are employed by God let a man resolve that as he deals with God so shall God deal with him as a man's course of life is so shall he speed at God's tribunal 8. For he that soweth to the flesh shall of the flesh also reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Paraphrase 8. For as he that makes provision and layes out all his care and wealth for the feeding his own carnal desires shall thereby bring losse and ruine to himself so he that liveth according to the Gospel rule of liberality and charity to others ver 6. and laies himself out in works of piety c. shall thereby inherit eternal life 9. And let us not be weary in well doing for in due season we shall reap if we faint not Paraphrase 9. And in duties of charity c. which have promises annexed to them let us not be discouraged though we meet not presently with our reward For as if we fall off we shall lose all our reward even for that which we have hitherto laboured so if we hold out constantly we shall be sure to have our reward in that season which God sees fittest for us whether in this life or another 10. As we have therefore opportunity let us doe good unto all men especially unto them who are of the houshold of faith Paraphrase 10. This is sufficient matter of encouragement to us to make use of those abilities that God hath or shall give us and accordingly to expresse our liberality and beneficence to all men but especially to those that are of the family of the Gospel and take pains continually in the work of the Lord in Apostleship c. and whose lot is the Lord who preaching the Gospel are to live by it in all reason see v. 6. 11. You see how large a letter I have written unto you with mine own hand 12. As many as desire to make a fair shew in the flesh they constrain you to be circumcised only lest they should suffer persecution for the cross of Christ Paraphrase 12. They that desire to appear Jewes and comply with them and not to be persecuted by them for the Jewes out of zeal to their law did then persecute the Christians will needs have you circumcised that by that means they seeming earnest for Judaisme not Christianisme may escape persecution from the Jewes see note on Rev. 2. b. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Paraphrase 13. This 't is clear is the ground of their practice and not any conscientious perswasion of the obligingnesse of the Law for they doe not themselves observe the Law in other things perhaps not in that of circumcision see note on Rev. 2. e. but that they may make a fair shew that way by being able to say that they have made you observe the Judaical law they force you to be circumcised c. 14. But God forbid that I should glory save in the crosse of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Paraphrase 14. Such complyances and such boastings as these God forbid that I should ever make use of or of any other but only that one matter of true boasting and rejoicing in my sufferings for Christ in my constancy to the Christian religion and discipleship by which the pleasures and honour and riches of the world are become livelesse and untempting to me and I in like manner livelesse mottified to the world and therefore as I profesie not to be wrought on by those motives with which your Judaizing false-teachers are moved so I would not have you cheated by them 15. For in Christ Jesus neither circumcision availeth any thing
nor uncircumcision but a new creature Paraphrase 15. the renewed regenerate heart c. 5. b. 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God Paraphrase 16. all renewed regenerate persons which whether circumcised or no are equally the people of God and acceptable in his sight 17. From henceforth let no man trouble me for I bear in my body the marks of the Lord Jesus Paraphrase 17. For the time to come I should be glad if they that are Christians or would be esteemed so would not cause trouble or vexation to me for I am now otherwise employed then to need that trouble and have greater evidence of my being a servant of Christ then to doubt of the sincerity of the discharge of my office and my acceptance with him howsoever I am looked on by you for I have on me those afflictions which are marks and notes of a servant of Christ and which testifie me to belong to him and that 't is not long before he will seise me as his own peculiar 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen Unto the Galatians written from Rome Paraphrase 18. the favour and loving kindnesse Annotations on Chap. VI. V. 1. Spiritual What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spiritual here may appear by what hath been said of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit Luk. 9. d. which signifies not onely the Spirit of God whereby men are reformed and the deeds of the flesh in the precedent chapter mortified but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers and gifts which were bestowed on men in the Church in order to Ministerial functions or offices there And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual are here thus to be understood in proportion to and by Analogie with these may be guess'd by the severals which here follow first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of meeknesse which these Spiritual men are to use This clearly belongs to the power of the keyes vested in the Governours of the Church and is therefore set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rod 1 Cor. 4. 21. where as coming with the rod evidently signifies proceeding to discipline to Censures of Excommunication so coming in the Spirit of meeknesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciplining in meekness 2 Tim. 2. 24. is admonishing those meekly that have offended and to whom that method of fraternal reprehension is first necessary as perhaps also admitting to repentance and absolution those that have reformed upon the infliction of the Censures And accordingly this Spirit of meeknesse here is this milder part of the Apostolical office which is to precede the more severe and to prevent it if it be possible first Admonitions and Reprehension which if they prevail there is no need of proceeding any farther and secondly an easy admission to penitence in case the Censures have pass'd upon him without proceeding to any higher degree of Censures as in case of obstinacy might be seasonable To this second the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may incline which we render Restore but signifies properly to put in joint any member of a body which is dislocated and so it fitly belongs to the restoring an Excommunicate person to the society and peace of the Church but yet not onely so but signifies also to recover the offender to a sense and reformation be it by admonition reprehension or any such milder means see Note on 2 Cor. 13. c. And the doing of this being proper to the Governours of the Church it follows that these be here meant by the Spiritual V. 11. How large a letter What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Theophylact hath express'd his opinion S. Paul saith he was accused to preach in other places for the observation of the Mosaical Law contrary to what this Epistle contains This forced him to testifie what here he saith under his own hand that he did no where preach for the Law c. 5. 2. and c. 6. 14. And therefore whereas his other Epistles were oft written by an Amanuensis and onely the salutation with his own hand yet here saith he he was forced to write all himself and that as he will conjecture though he was not very well skilled in writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he And this as he thinks is noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not how long or how great but of what manner what sort noting the quality rather than quantity And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are letters meaning the letters of the Alphabet and not so properly an Epistle And accordingly saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not to denote the length or magnitude but the deformity of the letters or characters in which this Epistle was written S. Paul being necessitated to write it all with his own hand But now granting as we have reason this to be the right notion of the single words yet there is no necessity either this should be thus applyed to the illness of the character or inlarged to the writing the whole Epistle with his own hand that is not so much as intimated in any other place or in any antient record and this one place cannot conclude it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the sort or kind of the hand indefinitely not defining what it was save onely that it was such as was known to be his For so 2 Thess 3. 17. the writing the salutation some few words in the close with his own hand was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the token in every Epistle that by which it was known to be his And so if here it be supposed that the whole Epistle were written by an Amanuensis as far as to c. 6. v. 11. and then the pen taken into the Apostles own hand and used by him to the end of the Epistle he may well begin thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you see and know with what kind of letters I have written you know the character that it is my own hand under which it is that I testifie all that is before written in the Epistle particularly that which is in answer to the calumnie against me as if I preached circumcision c. in other places which I have assured you and demonstrated by my persecutions from the Jewes that I do not and to this purpose I here adde again under my own hand a character of your Gnostick seducers v. 12 13. and the profession of my own opinion and practice v. 16 18. and again an evidence of my doctrine and practice from my sufferings v. 17. And thus the whole difficulty is sufficiently explicated without imagining any more Or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written be thought to conclude that he had written that which went before and so the whole Epistle I answer that it is
girdle restrains and keeps in the body Secondly Righteousnesse sincere faithfull obedience to Christ to guard the whole man from assaults of sin as the breast-plate guards him Isa 59. 17. Thirdly The practice of Christian charity and peaceablenesse to supply the place of shooes that ye may goe on expeditely in the Christian course and not fall or miscarry by the way through the traps that hereticks and schismaticks lay to wound and gall you and hinder your progresse 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked Paraphrase 16. Fourthly Faith or the believing both the promises of Christ to all reformed penitents and the threats to all impenitent sensual persons which will keep temptations â—rom entring and be able to allay the pleasures of those sensual baits proposed to you either by Satan of any other tempter which like poysoned darts which are wont to inflame the parts that are wounded with them and therefore are called fiery darts as the serpents with poysonous stings are called fiery serpents will wound you to death if the consideration of your duty the promises and terrors of Christ received by your faith doe not help to quench them 17. And take the helmet of salvation and the sword of the Spirit which is the word of God Paraphrase 17. Fifthly The hope of salvation which may serve as an helmet Isa 59. 17. to bear off any blow at least secure you from the hurt of it that can light upon you And sixthly â—he Spirit that is the word of God which may serve as a sword to assault the assailants and destroy them to slay all that is temptation in them by proposing to the Christian much stronger motives to obedience then the world can afford to the contrary 18. Praying alwaies with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints Paraphrase 18. Praying heartily and fervently see note on Luk. 9. e. upon every opportunity and time of need for God's assistance to enable you to persevere and for the removal or averting of temptations not so much for secular as spiritual things which Theophylact sets as the meaning of the phrase in the spirit and then adding vigilancy to prayer and so continuing and persevering in a constant performance of that office of prayer for all virtues and graces that are needfull for you and all means that may tend to the securing or increasing holinesse in you 19. And for me that utterance may be given unto me that I may open my mouth boldly to make known the mysterie of the Gospel Paraphrase 19. And let not these your prayeâ—s be wholly confined to your selves but let me have my part in them that I may be enlarged from my present restraint and so have liberty to propagate the faith of Christ see note on 1 Cor. 1. b. and publickly or freely or with authority see note on Joâ— 7. a. to pâ—each to the Gentiles and in stead of the heathen mysteries wherein all their impieties are acted to reveal to them the nature of the Gospel to which they are initiated the purity and holinesse which are there required 20. For which I am an Embassadour in bonds that therein I may speak boldly as I ought to speak Paraphrase 20. For the maintaining of which I am persecuted and being imprisoned doe still continue to preach it that I may by it be emboldned to speak as I ought 21. But that ye also may know my affairs and how I doe Tychicus a beloved brother and faithfull minister in the Lord shall make known to you all things 22. Whom I have sent unto you for the same purpose that ye may know our affairs and that he might comfort your hearts Paraphrase 22. to give you such an account of my afflictions and imprisonment as may not afflict but give you matter of rejoicing 23. Peace be to the brethren and love with faith from God the Father and the Lord Jesus Christ Paraphrase 23. I beseech God the Father and our Lord Jesus Christ to bestow upon your whole Church the grace of peaceablenesse and charity and true faith 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen Paraphrase 24. The blessing of God be on all those that continue constant in their love to Christ and are not corrupted out of it by any of the baits or seductions of these times See note on Rev. 2. b. Written from Rome unto the Ephesians by Tychicus Annotations on Chap. VI. V. 12. High places What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be soon discerned first by remembring that the several regions of the aire and all above the globe of the earth is in the Hebrew stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Greek of these books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie those places the several regions of the aire secondly that the Syriack reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits and the phrase spirits of wickednesse readily signifying wicked spirits and those oft used to denote Devils the spirits of wickednesse in heavenly places will be no more then the powers of the air under their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prince c. 2. 2. that is devils under Beelzebub the prince of the devils These are here distinguish'd from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly rulers of the darkness of this age Noting several sorts of devils either in respect of their mansions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius ad Ephes aerial or earthy spirits or else of the inclinations which they suggest The earthy devils suggesting grosser carnal appetites filthinesse of the flesh c. the aerial pride vain-glory malice c. the filthinesse of the spirit And the Gnostick hereticks by power of sorcery seducing men to both sorts of these filthinesses all fleshy abominable lusts and all malice and rancour against the Orthodox Christians it is here truly said that they were to contend with both sorts of evil spirits terrestrial and aerial the terrestrial that ruled among the heathen dark parts of the age and the aerial wicked spirits V. 15. Shod The use of shooes in the celebration of the Passeover hath been formerly observed For so the Israelites were commanded at their eating of it that they might be ready for their journey to have each of them their shooes on their feet so when the Apostles Mar. 6. 8. were commanded to be shod with sandals the meaning is that they should be ready to take their journey So in Plautus calceati dentes shod teeth that is ready to devour the feast So the Aegyptian virgins were not permitted to wear shooes that is to be ready to goe abroad All this belongs to the explication of this phrase as it is joyned with
Context seems not to have any particular aspect on the matter but onely to look upon Christ and to set him up as the one universal redeemer and reconciler of all mankind of the Gentiles as well as of the Jewes and to shew what interest the Gentile world hath in his death and resurrection and therefore I preferre the interpretation first given as being directly pertinent to this purpose and agreeable to the consequents And that will more appear if you look on the place forementioned and parallel to this Ephes 1. 10. where this reconciling of all things in heaven and on earth expressed there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering into one is called v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of his will according to his good pleasure noting it to be some act of free undeserved mercy imputable to nothing but Gods meer grace and such most notoriously was the calling of the Gentile Idolaters and that a mysterie such as no man ever dream'd of or hoped for before and what that mysterie was is in the remainder of that Epistle largely shewn especially c. 2. 14 16 17. and under the name of the mysterie c. 3. 3 5. viz. the bringing in the Gentiles into the Church preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles c. 3. 8. the unsearchable riches of Christ And thus I conceive the phrase is to be understood Ephes 3. 15. where of Christ 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole family in heaven and on earth is named by or from him that is surely all the world Gentiles as well as Jewes are now vouchsased by him to be called by his name that is to be Christians called and received into his family V. 22. Body of his flesh The body of his flesh signifies no more than his flesh according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies body so it is oft applied to things which have no body and signifies essence or beeing V. 25. Fulfill the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill his word is a phrase which we meet with 1 Mac. 2. 55. spoken of Joshuah that for fulfilling the word he was made a Judge in Israel where as the word signifies the will and pleasure of God revealed to him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill it is to perform it in a very eminent manner But in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by the Context confined to another notion the preaching or publishing the Gospel of Christ peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill the word of God will be to fulfill that preaching that is to proceed as farre in the preaching of it as by all his diligence and care by himself and others he could doe and so belongs to the preaching it to these Colossians to whom being out of his way he yet had sent Epaphras v. 7. Thus we have a like phrase Rom. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up the preaching or Gospel of Christ that is to preach it from city to city from Jerusalem as far as to Illyricum CHAP. II. 1. FOR I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh Paraphrase 1. For I am willing ye should be advertised how earnestly I contend for you in desire to come to visit you and in prayer and zeal and solicitude for you and for those of Laodicea whose conversion wrought by Epaphras who was sent by me I look upon with much comfort though I never saw any of them as not being able to goe to either of those cities either in my first or second passage through Phrygia of which Laodicea is the Metropolis and Colossae another city Act. 16. 6. and 18. 23. 2. That their hearts might be comforted being knit togeather in love and unto all riches of the full assurance of understanding to the acknowledgment of the mysterie of God and of the Father and of Christ Paraphrase 2. That they may receive the joy and true comfort which the doctrine of Christ truly taught and practised will yield every one that being first united together in the Christian charity they may be filled with all graces in all abundance and come to know the bottome of this great secret or mysterie of God viz. of the Gospel or Christianity that is of the course which hath more obseurely been taken by God the Father under the Old Testament and more clearly now by God in Christ under the New to bring sinners to salvation 3. In whom are hid all the treasures of wisdome and knowledge Paraphrase 3. In which course is wrapt up all the depth of divine wisdome imaginable 4. And this I say lest any man should beguile you with enticing words Paraphrase 4. And this care of mine and solicitude for you I mention that it may make you cautious that no cunning impostor seduce you by saying things that look like truth but are not 5. For though I be absent in flesh yet I am with you in the spirit joying and beholding your order and the stedfastnesse of your faith in Christ Paraphrase 5. For though I am not personally present among you yet by the advertisements I received from Epaphras I understand how all things goe with you and so am in heart or spirit present with you as when Elisha's hear is said to have gone with his servant when he knew what he did 2 Kin. 5. 26. and rejoice much to see the regularity of Ecclesiastical affairs among you and your constancy in the truth in despight of all that have tried to lead you out of the way 6. As ye have therefore received Christ Jesus the Lord so walk ye in him Paraphrase 6. And therefore all that I have to adde is onely this that as you have received commands from Christ for the regulating of your lives so ye be carefull to doe accordingly 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Paraphrase 7. As having not only received the saith at first but having been farther instructed and improved in it as when walls are superstructed on a foundation yea and confirmed in it and therefore goe on according to these beginnings and abound in all Christian practices and let that be your way of returning thanks to God for his great mercies of revealing the Gospel to you 8. Beware lest any man note a spoil you through Philosophy and vain deceit after the tradition of men after the note b rudiments of the world and not after Christ Paraphrase 8. And take care that no body plunder you rob you cheat you of all that you have your principles of Christian knowledge by that vain empty frothy pretended knowledge and wisdome which the Gnosticks talk of 1 Tim. 1. 4. and 6. 20. taken out of
to you Job 1. 21. For this is the condition of the Evangelical covenant which is the covenant of sufferings that we should rejoice in them Mat. 5. 12. and give God thanks for them 1 Pet. 3. 15. and 4. 16. 19. Quench not the Spirit Paraphrase 19. This gifts of tongues healing c. which were given in form of fire must be used accordingly not quenched with neglect vanity wicked life but preserved by prayer thanksgiving and holy life and when ye see gifts in others by which they appear to be true teachers ye must not have the same aversion to them that ye would to false prophets 20. Despise not prophesyings Paraphrase 20. And for that faculty of interpreting scripture ye ought to set a special value upon it 1 Cor. 14. 5. 21. Prove all things hold fast that which is good Paraphrase 21. Trie all those who pretend to extraordinary gifts and examine whether they have them or no by that gift of discerning of spirits and make use of those who approve themselves to have what they professe 22. Abstain from all note e appearance of evil 23. And the very God of peace sanctifie you wholly and I pray God whole note f spirit and soul and body be preserved blamelesse unto the coming of the Lord Jesus Christ Paraphrase 23. And that God which is the author of all good things and particularly of that peaceablenesse recommended to you v. 13. and appointed to be secured by the following means work all kind of purity in you that of the flesh and spirit And I heartily pray that all and every part of you may be kept immaculate that whensoever Christ comes either in his signal punishments here forementioned or in that judgment after death ye may be approved and rewarded by him 24. Faithfull is he that calleth you who also will doe it Paraphrase 24. And I doubt not but that Christ who hath called you to the knowledge of his truth afforded you such privileges and advantages advanced you thus farre will farther enable you to persevere spotlesse unto the end 25. Brethren pray for us 26. Greet all the brethren with â—an holy kisse 27. I charge you by the Lord that this Epistle be read unto all the holy brethren Paraphrase 27. I require you with all the weight of adjuration that this Epistle be read and divulged to all the Christians of your Church and so likewise to all the Churches under the Metropolis of Thessalonica and to all the Churches of all Macedonia See note on Phil. 1. 2. 28. The grace of our Lord Jesus Christ be with you Amen The first Epistle unto the Thessalonians was written from Athens Annotations on Chap. V. V. 1. Times and season What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons here signifie appears sufficiently by v. 2. where in another phrase the same thing is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ cometh which is without question the same which is so oft called the coming of Christ for the destroying the enemies of Christianity which he should do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper seasons 1 Tim. 6. 15. the day approaching and day in all languages signifies judgment so 1 Cor. 3. 13. the day shall declare that is the judgment that shall sit upon them and so diem dicere is to call a man into any court of judicature and a dayes-man among us is a judge and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season is used Rom. 13. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing the season and that season expressed in the end of the verse as here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approaching of the day So Mat. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signes of the times were the signes of that approaching destruction and accordingly Luk. 12. 56. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this time or season And to this matter plainly set down before c. 2. 16. the full vials of Gods wrath falling on the persecuting Jewes the rest of this discourse to v. 12. doth evidently belong and the suddaianesse and unexpectednesse of it and the surprize of all carnal men which joyned with the persecutors or went on in unchristian sinnes described as it is frequently in the Gospel Mat. 24. Luk. 19. and in the Epistles Rom. 13. 2 Pet. 3. and elsewhere And that it cannot belong to the last coming of Christ to judgement or finall doom appears both from hence that that was the subject of the former discourse cap. 4. 13 c. and this as a distinct matter is entred upon with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But concerning the times and seasons and secondly by the end to which this discourse is here designed by the Apostle viz. to comfort the Christians that were under persecution and give them patience and constancy for which this was a fit consideration that this judgment of God would come suddenly and when it was least expected and so would surprize them if they were not watchfull And this but a transcript of Christs words on this matter Mar. 13. 32. and the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season there made use of v. 33. and more punctually under the phrase of the thief in the night Mat. 24. 43. All which belonged peculiarly to this doom upon the Jewes and not to the general judgment which it is to us certain that those that then lived were not concern'd in but only in this other And if it be here questioned how this destruction of the Jews should concern the Christians in Macedonia and so be matter of such particular advertisement to the Thessalonians I answer that the Jews being at this time dispersed into several parts much farther from Judea then Macedonia did likewise wheresoever they were oppose the Apostles preaching to the Gentiles and not onely so but persecuted those that received the saith with all bitternesse and how peculiarly this was observable at Thessalonica see Note on c. 2. i. The Jewes were the fountains of persecutions saith Tertullian and as they prosecuted the Christians before the heathen powers so all the false-hearted temporizing carnal Christians that were not willing to bear persecutions complyed and joyned with them against the pure and Orthodox and all that did so being engaged in the same course were involved also in the same destruction and so the Jewes and Gnosticks which at this time were the cockle among the wheat in every Christian plantation overran all the Churches of Asia c. as appears by the Apostles and Christs Rev. c. 2. 3. Epistles to them and infested this plantation in the Churches of Macedonia also as oft appeared in the Epistle to the Philippians another Church of Macedonia It was most fit then for the Apostle to forewarn them of their dangers which were likely to assault their constancy and to fortifie them against timidity on one side and the carnal baites on
Leontius de sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the heresie of the Manichees which chose the worst things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of each heresie he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it abstains not even from Idolatry nor from any sort not shew or appearance but kind or sort of evil V. 23. Whole spirit and The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the all or whole of you the intire or complete man is here divided into three parts spirit soul and body There seems to be a particular mention of each of these in the creation Gen. 2. 7. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dust of the earth that visible masse the flesh or members that is the body then secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living soul the animal or sensitive faculty common to man with beasts and other sensitive creatures and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul which therefore in the New Testament ordinarily signifies the life Luk. 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they require thy soul that is thy life from thee So Matt. 10. 39. and 16. 25 26. and elsewhere See c. 2. 8. Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breath of life the rational faculty capable of divine illumination and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit or that which was at first breathed into man by God and returns immortal into his hands again And so this may be the full meaning of the words your spirit soul and body that is your rational immortal spirit your sensitive mortal soul and your body the place of residence of both which three make up the whole man the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole of us and so Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three-parted hypostasis of body spirit and soul But there is another notion of the word soul which may possibly make a change in this matter For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul Gen. 23. 8. is by the Chaldee paraphase rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will so it must there signifie for there Abraham communed with them saying If it be your soul we render it mind that is your pleasure your election or choise that is an act of the Will that I should bury my dead out of my sight hear me c. So Ps 27. 12. the soul of my enemies must signifie the pleasure and is rightly rendred the will of my enemies so as they may deal with me as they please and so the same phrase is again used Psal 41 2 So Deut. 21. 14. Thou shalt let her goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to her soul that is her will whither she please or choose to goe that is freely the will being that free faculty which chuses what it pleases and accordingly the Septuagint read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free to gee whither she will This Thalassius Cent. 2. 27. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul viz. the beginning of Action for such the Will is And that this is the notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul here is the opinion of the most antient writers Origen and Irenaeus as shall anon appear And if it be so then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body must be taken in a more comprehensive latitude so as to contain the senses and sensitive appetites that are seated in the body in the notion that the flesh and the members are opposed to the spirit and the mind Rom. 7. and Gal. 5. And then this will be the division of the man the flesh or body or sensitive carnal appetites on one side and the Spirit or upper soul the rational proposals on the other side and the Will or choice that freely inclines to one or the other of these as it pleaseth For the first of these three the Fathers are wont to set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common people of the soul in Maximus Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman-part in Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the child in us in Simplicius on Epictet p. 70. and again p. 296. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower foot-part of the soul by which the soul communicates with the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unreasonable affections generally among the Stoicks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonableness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horse in Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast in Plotinus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body enlivened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beasts and fourfooted creatures of the soul which still allure us to bestial things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of man as man saith Nemesius de Nat. Hom. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of the living creature primarily and consequently of the man in that man is a living creature For the Spirit they set to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading faculty of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intellectual faculty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rider of that horse in Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the paedagogue that modulates the irrational appetite and sets it right to that which is profitable in Simplicius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God in us in Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 2. p. 127. the chief part of the soul the daemon that is given to every one dwelling in the top of the body and raising us from the earth to our kindred in heaven the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masculine part in Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man in others the inward man in Saint Paul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding Mar. 12. 30. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense v. 33. Betwixt these two then as in the middle of them is placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies the will the elective faculty called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will or choice This Philosophy concerning the parts and division of man Nemesius cites from Plotinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the man is made up of three body soul and mind and he affirmes Apollinarius Bishop of Laodicea to have followed him in it The same we may see in Irenaeus l. 5. c. 9. together with the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole of you which we have given Sunt saith he tria ex quibus perfectus homo constat Carne animâ spiritu There are three things of which the entire perfect man consists flesh soul spirit And again anima est quidem inter haec duo aliquando subsequens spiritum elevatur ab eo aliquando autem consentiens carni decidit in terrenas concupiscentias The soul is betwixt the flesh and spirit and sometimes following the spirit is elevated by it sometimes consenting to the flâ—sh fals into earthly concupiscences So Origen l. 1.
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem â—uscripsit peccati serpens ille vererator quáque ad tâ—rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâ—ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâ—sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
so much scandal for his former life see Theophylact. 8. Likewise must the Deacons be grave not double-tongued not given to much wine nor greedy of filthy lucre Paraphrase 8. And as for the choosing of the Bishop al this care must be taken so for the Deacons that must every where be constituted to attend the Bishop they also must be chosen grave sober persons not cunning and deceitfull not given to excesse of drinking wine or strong drink those which use not any fordid course for gain 9. Holding the mysterie of the faith in a pure conscience Paraphrase 9. But such as being orthodox in point of faith live pure and Christian lives according to the doctrine and directions thereof 10. And let these also first be proved and then let them use the office of a Deacon being found blamelesse Paraphrase 10. And before any be thus assumed into holy Orders let them be well known and by testimony approved for sufficiency piety and good behaviour and then being found blamelesse persons of good report among all let them then be assumed into Orders 11. Even so must their wives be grave not slanderes sober faithfull in all things Paraphrase 11. So likewise the women that have any office in the Church see note on Tit. 2. b. must be of a grave behaviour not given to slander and calumniate not given to any excesse trusty in all that is committed to them 12. Let the Deacons be the husbands of one wife ruling their children and their own houses well Paraphrase 12. And as of the Bishops so of the Deacons let them be those that have not put away former wives upon dislikes and married others see note b. but those which either have not married or lived constantly with their first wives and duly brought up their children and governed their families 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus Paraphrase 13. For though the office of a Deacon be an inferior degree yet it is a step to the higher and they that behave themselves well in it are fit to be assumed to an higher imployment that of rulers or Bishops that greater dignity in the Church of God see note on Joh. 7. a. 14. These things write I unto thee hoping to come unto thee shortly Paraphrase 14. These brief directions I now give thee for the necessary of thy present employment hoping to come quickly to thee my self and furnish thee with all farther instructions 15. But if I tarry long that thou maist know how thou oughtest to behave thy self in the note e house of God which is the Church of the living God the pillar and ground of the truth Paraphrase 15. But if it shall fall out that I cannot come that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee being an office of stewardship or presecture in Gods family the Church not of Idol false but of the one true God the pillar and basis which holds up the truth sustains and keeps it from sinking 16. And without controversie great is the mystery of note f godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Paraphrase 16. The truth I mean of Gods oeconomy at this time which is most precious and valuable and tends mightily to the begetting of all piety and vertue in our hearts And it consists of these so many degrees 1. That God himself took on him our flesh and here on earth visibly appeared among us in an humane shape and did thereby make known his will unto us and that this might be done more convincingly 2 dly the Spirit descended on him at his baptisme and gave testimony of him Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill convinced him that he was the son of God Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles and so his Apostles after him which testified the truth of all he said and 3 dly in these and in the discharge of his designed office of revealing Gods will unto men he was beheld and confess'd and adored by Angels themselves good and bad fourthly he was by his Apostles preached and proclaimed not only to the Jewes but Gentiles fifthly he was received and believed on by many of all nations through the world and sixthly he was visibly and with a glorious appearance of Angels taken up into heaven there to reign for ever in the glory of God the Father and to exercise power in his Church and by converting of some and destroying of others to propagate his Gospell over the world Annotations on Chap. III. V. 1. A Good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies honestum opus a work of some vertue and excellence in itself as being that which is the consecrating a mans life at least the greatest part of it to the service of God to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward 1 Pet. 5. 4. where as the great reward in heaven Mat. 5. is an argument that the vertue to which it is assigned is a very eminent vertue very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety so far from being censurable in him that desires it as he ought to doe in order to the glory of God or the love of our brethren or the just provision for their spiritual wants that it is very commendable in him and the desire of it is an act of Christian piety in the more perfect degree as the designing this without putting the flock to any charge is yet more excellent in Saint Paul 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world ad seculum again such was Demas who had been a fellow-labourer of S. Paul's Philem. 24. Col. 4. 14. but after forsook him 2 Tim. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having loved this present age or world not that this crime was that love of the world which 1 Iohn 2. 15. is a crime in any Christian but that he betook himself to his own worldly secular affaires again forsaking the attendance on the service of God in his Church as he that marries a wife is said to be solicitous for the things of this world how he may please his wife which love of the world though it be not in it self a fault for then marriage could not be faultless yet if it be the taking one off from Ecclesiastical emploiments which hath devoted himself to them will be a fault in him and that was
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
your prayers be not hindred Paraphrase 7. Let the husbands in like manner live conjugally with their wives and behave themselves toward them as Christianity requires of them or as the mystical understanding of the story of their creation directs providing for them that they want nothing because they are not so able to provide for themselves and considering that they are by God designed to be co-partners with them of all the good things of this life which God bestowes in common on them that so they may also joyn efficaciously in prayers to God first as having this perfect union and community of every thing the want of which would be some hinderance to the joint performance of that duty of prayer and secondly that being provided for by the husband the wise may have no distractions and solicitudes for the world which are most apt to disturb her prayers also 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous Paraphrase 8. In brief or to summe up all Let this union of minds be not onely between husbands and wives but among all Christians whatsoever and let that expresse it self in a fellow-feeling of one anothers afflictions in love to all the brethren c. 2. 17. in tendernesse of kindnesse to do good to all that stand in any need of it in humble courteous friendly behaviour toward all 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you remembring and considering the example given you by Christ and the obligation that lies on you as Christians Mat. 5. 44. that so by doing good and blessing others you may receive a blessing from God in this and in another life 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Paraphrase 10. According to that of the Psalmist Psalm 34. 12. That the onely way to obtain the blessings of this life and so now under the Gospel of another is observing strict rules of charity and justice 11. Let him eschew evil and do good let him seek peace and ensue it Paraphrase 11. Abstaining from all sin abounding in works of mercy seeking and pursuing of all peaceablenesse with all men 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Paraphrase 12. For God looks propitiously upon all his obedient servants but for all wicked men he sets himself as an enemy against them 13. And who is he that will harm you if ye be followers of that which is good Paraphrase 13. And so sure are these promises of his to be made good unto you that if you perform your part live blamelesly in a ready discharge of your duty this will be the most probable course to keep you safe from all evil 14. But and if ye suffer for righteousnesse sake happy are ye and be not afraid of their terror neither be troubled Paraphrase 14. But if as sometimes it will fall out you do suffer for this very thing for doing good count this no other then a blessing and therefore whatsoever danger you are theatned with by the power of your persecuters be not afraid or disturbed with it 15. But sanctifie the Lord God in your hearts and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Paraphrase 15. But be thankfull to God for all or set up God in your hearts as your God and Lord and whensoever there is occasion confesse him before men and when you are asked give an account of the hope and â—aith you professe with all meeknesse to their authority if they be your superiours the Kings and Magistrates which are set over you and with all care to approve your selves to God see Phil. 2. c. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Paraphrase 16. Keeping your selves blamelesse before all men particularly in this of maintaining that duty of meeknesse and reverence toward the heathen rulers v. 15. and c. 2. 12. see note on c. 4. f. that they that accuse you as malefactors or seditious persons may be convinced and put to shame and confesse that the lives of Christians are very honest and inoffensive and that they have most foully calumniated you in saying otherwise of you 17. For it is better if the will of God be so that ye suffer for well doing then for evil doing Paraphrase 17. For if it please God that a man suffer innocently there is no matter of sorrow in that there is much more danger that a man by desiring to avoid that should fall into some evil and then suffer justly for that and then that will be a sad thing indeed without any allay or matter of comfort in it 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Paraphrase 18. For Christ is an example of the former in his dying for sins not his own but ours he being righteous died for us who are unrighteous that when we were aliens and enemies to God he might reconcilâ— us to him and give us authority to approach him wherein yet for our example and comfort it must be observed that though as a man clothed in our flesh he was put to death and that innocently to purchase redemption for us yet by the power of God in him he was most gloriously raised from the dead see c. 1. 11. and shall consequently by raising and rescuing us out of the present sufferings and destroying all obdurate sinners shew forth wonderful evidences of power and life 19. By which also he went and preached unto the note f spirits in prison Paraphrase 19. The very same in effect that of old he did at the time in which beyond all others he shewed himself in power and majesty against his enemies but withall in great mercy and deliverance to his obedient servants that adhered to him I mean in the dayes of the old world when by Noaâ— that preacher of righteousnesse he gave those treatable warnings to them that made no use of the light of nature in their hearts to the spirits or souls of those that were then alive before the Floud which God had given them with impressions of good and evill but through their customes of sin were as a sword put up in a sheath laid up as God complains Gen.
his word abiding in them So to be the sons of God Joh. 11. 52. the sons of God that are scattered abroad that is all that are or shall be pious faithfull servants of his all the world over that are qualified aright for the receiving of Christ when he preacheth to them such as are called the children of the kingdome Mat. 13. 38. and so oft in these Epistles 1 Joh. 3. 2 10. and to be born of God 1 Joh. 3. 9. and 5 4 18. contrary to which are generation of vipers and children of darknesse or Belial of the devil of the wicked one in an extreme degree and born of blood c. Joh. 1 13. in a more moderate degree signifying not any act of spiritual birth but a state of pious life of resemblance unto God So those that are given to Christ by God the pious vertuous-minded men being the only persons that are by the promises and grace of the Gospel really attracted and brought to receive Christ Joh. 6. 37. those whom the Father hath drawn v. 44. whom the promises have effectually wrought on which work only on pious men so those that are taught of God or are docile teachable by him So they whose heart God hath opened Act. 16. 14. that is whom God hath affected with the love of vertue or Christianity So to abide or dwell in God 1 Joh. 3. 6. and in the love of Christ Joh. 15. 9. and God in him 1 Joh. 3. 24. 4. 15. to walk in light c. 1. 7. to abide in light c. 2. 10. to walk as he walks c. 2. 6. to walk worthy of the Gospel Phil. 1. 27. of our vocation Ephes 4. 1. to passe our sojourning in fear 1 Pet. 1. 17. to walk in good works Eph. 2. 10. to have his word abiding in us 1 Joh. 2. 24. V. 19. Assure our hearts What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade hearts doth fully import will appear first by the use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 14. we will pacifie him and so in proportion it signifies to render our hearts peaceable and tame secondly by two other phrases that follow here first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 21. having confidence toward God to have boldnesse to dare appear before God to be such as dare on good grounds have confidence to pray to him secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 22. to have our prayers heard by God which he that can challenge and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw near unto God in confidence in prayer is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 9. to be perfected or consecrated according to conscience viz. by having the conscience purg'd to be made such priests as may with boldnesse draw nigh to God which is the prerogative of every true Christian that doth that which is pleasing in God's sight v. 22. the worshipper of God which doth his will Joh. 9. 31. CHAP. IV. 1. BEloved believe not every spirit but trie the spirits whether they be of God because many false prophets are gone out into the world Paraphrase 1. My brethren let me admonish you not to heed or follow every teacher that pretends to be inspired see note on Luk. 9. d. but to make trial of all that shall so pretend by the rules afforded you both by Moses and Christ and so much the rather because as it hath been foretold by Christ Mat. 24. that at this point of time many false teachers should come into the Church so now we find by experience there are many 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God Paraphrase 2. By this you may know the teacher to be truly divine if he confesse Christ thus born and crucified to be the Messias see v. 15. For no false prophet will ever teach that it being not usefull to the interest of the false pretenders or those that consider their own advantages to follow a crucified Saviour to all kind of purity and self-denial and taking up the crosse after him suffering persecutions as now all that follow Christ are sure to doe 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Paraphrase 3. And the Gnosticks that in time of persecution do renounce and forsake Christ by that appear to be not from God and these are the Antichristian seducers of whom Christ foretold Mat. 24. see note on 1 Joh. 2. b. that before the fatal day that expected the Jews they were to come into the world and now indeed they are come Simon and his Gnosticks and are already every where visible among us 4. Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world Paraphrase 4. You my tender Christians have your doctrine from God and have held out against the machinations and perswasions of those false teachers for the true Christ which is by his Spirit and his doctrines in you is greater and more powerfull then the false teachers and false Christs which are now abroad in the world v. 3. 5. They are of the world therefore speak they of the world and the world heareth them Paraphrase 5. They come not by any commission from God but from the incitation of their own worldly hearts to save themselves from persecutions they are worldly-minded their affections are placed on worldly pleasures c. and accordingly their doctrine is a doctrine of licentiousnesse of secular interests and freedome from persecutions and worldly-minded men follow them 6. We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of error Paraphrase 6. Our doctrine is the true pure doctrine of Christ hath nothing of worldly greatnesse or secular interests in it but only of piety and purity self-denial contempt of the world and every pious person hearkeneth to us and this is a way of discerning true from false prophets one is all for purity and confession of Christ even in persecutions the other for worldly advantages and self-preservation 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God Paraphrase 7. Again another evidence of our being from God is charity to our fellow-Christians for that is most strictly commanded and exemplified to us from God and no practice renders us so like to Gods example and so concordant to his precepts makes us such Gnosticks truly so called as the sincere exercises of this duty and therefore that is my next admonition to be sure ye divide not hate not persecute not your brethren 8. He that loveth not
admonitions and censures of the Church of which as there were several degrees so he that did not reform upon the first was within some time to be put under the second or higher and not reforming then was to fall under the third which was wont to be called by the Jewes Schammatha which signifies there is death a punishment proportioned to this sin and from the title thereof this seems to be called here a sin unto death Not that every deliberate or wilful sin is here so styled though that also be mortiferous without repentance for of this sort is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin indefinitely taken according to the use of this writer see Note on c. 3. a. and according to that which follows v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every iniquity is sin and yet every such as it there follows is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death in this sense but the phrase peculiarly belongs to a wilful sin to which without repentance or reformation eternal perdition is denounced heightned and aggravated farther with the addition of obstinacy against all perswasions and means of melting which renders him hopelesse and own'd to ruine and there is nothing left for him but a fearful looking for of judgement and fiery indignation which shall devour the adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these that walk thus contrary to God resist his admonitions his grace all his methods of reducing them Of these the Apostle here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say not that he that is the Christian brother shall pray for such an one Which words may seem very cautiously set not that he forbids but onely doth not command to pray for them or doth not promise any good successe to the prayers that are offered up for such an one Agreeably to what is said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. 26. those that sin wilfully after the receiving the knowledge of the truth where the wilfulnesse is added to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinning deliberately and denotes the contumacious continuing in any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deliberate sinne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such sinnes so wilfully continued in noting thereby the suspension of the prayers of the Church or the inefficaciousnesse of them which are answerable to the sacrifices of old time as when of obdurate sinners it is said that if Noah Daniel and Job the three great examples of powerfull intercession were there a praying for them they should not be available for the pardon of such That such as these were deprived of the benefit of the prayers of the Church and out of meet pity delivered up to Satan as the onely remaining charitable method by that means to rouze and awake them out of sinne is sufficiently known in the Antient Canons And it is the advice of Clemens Alexandrinus Str. l 7. concerning such insensate incorrigible sinners that we should pray to God for some temporal punishments upon them as the onely reserve behinde to make impression on them And that was done in the anathema or Cherem where they used execrations upon them not as an act of hatred but kindnesse toward them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh that the spirit might be saved in the day of the Lord. Where still it is not defined unlawful to pray for such either for their pardon or for their repentance to qualifie them for it but they are onely look'd on as excommunicate persons that must not be encouraged with admission to the publick prayers of the Church or the privileges of Christians but marked out and branded and shamed to reformation V. 21. Idols The idols that are here mentioned are sure those that the Gnosticks used To which purpose there is an eminent place in Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were of the heresie of Simon Magus pretended to be of the Christian religion and to have forsaken the superstition of the heathens in worshipping of idols and yet came back again to that which they pretended to have forsaken falling down to the pictures and statues of Simon and Helene and by sacrifice and incense and drink-offerings doing adoration to them And besides these many abominable impurities not fit to be named there were among them All which together may well be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols which the Christians are here warned to beware of THE note a SECOND note b EPISTLE OF JOHN THat this second and so likewise the third Epistle of John was not written by John the Apostle is conjectured in the Posthumous Annotations of the learned Hugo Grotius and that much more tolerably then what hath been mentioned concerning the second Epistle of Peter There many changes were to be made in the Text to make the conjecture passable but here all circumstances of the Text doe fitly enough concurre to make it possible that John which was by S. John the Apostle made Bishop of the Jewish Christians at Ephesus should be the Author of these Epistles Of that John the antient Author of the Constit l. 7. c. 45. makes mention that as Timothy was made Bishop of Ephesus by S. Paul that is Bishop of the Gentile Christians there by the Apostle of the Gentiles so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John was ordained by John that is a second John made Bishop of the Jewish Church there by John the Apostle of the circumcision Gal. 2. 9. who planted the Jewish Church at Ephesus That this second John the Bishop of Ephesus was the writer of these Epistles the chief argument that is produced is that from the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elder by which this writer calls himself and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle A second from the incomplete reception that these Epistles had in the first ages being not acknowledged by some Churches for a while A third from Diotrephe's opposing this Author 3 Ep. 9. which it is thought strange that any Christian should doe to an Apostle But these arguments have very small force in them toward the inferring the Conclusion For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elder being a word of honour and dignity and belonging in the New Testament to the supreme Ruler of any Church and to none else that we can discern see Act. 11. Note b. it may very fitly belong to an Apostle residing and presiding in any Church as it is certain S. John had done at Ephesus for some time and the rather being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder by way of eminence And this will be more probable if it be confidered what account hath formerly been given Note on Tit. of 1 Joh. of the character of this Apostles style who useth not in his Gospel and accordingly it is in his former Epistle which is acknowledged to be his to name or mention himself unlesse it be by some circumlocution And