he might be a spirituall prince reigning in mens hearts at his father's right hand from thence to send the Spirit of his Father who was not to descend till he was ascended and by that means to give you Jewes place of repentance that if ye yet come in and repent and believe on him ye may have pardon of sinne 32. And we are his winesses of these things and so is also the holy Ghost whom God hath given to them that obey him Paraphrase 32. The truth of this we testifie and so doth the holy Ghost that came down upon us and upon the rest that have come in and consorted with us ch 4. 31. and by us is communicated to all that come in and believe and yeild obedience to him 33. When they heard that they were note f cut to the heart and took counsell to slay them Paraphrase 33. And upon this answer of theirs they fell into great fiercenesse against them and entred into consultation of putting them to death 34. Then stood there up one in the councell a Pharisee named Gamaliâl a doctor of the law had in great reputation among all the people and commanded to put the Apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to doe as touching these men 36. For before these daies rose up note g Theudas boasting himself to be somebody to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nought Paraphrase 36. For we have examples of men that have gathered followers and raised seditions among the people and come to nothing as for instance Theudas that undertook to be a Generall boasting that he was sent by God to that purpose and so got 400 men to follow him but soon miscarried and was himself killed and all put to flight that adhered to him and so his designe was utterly frustrated 37. After this man rose up note h Judas of Galilee in the daies of the taxing and drew away much people after him he also perished and all even as many as obeyed him were dispersed 38. And now I say unto you refrain from these men and let them alone for if this counsel or this work be of men it will come to nought Paraphrase 38. dismisse these men and make not such hast to proceed against them For the doctrine which they preach is either from God or no If it be not from God then our experience tells us that false prophets though they thrive a while yet without our opposition they generally come to nought 39. But if it be of God ye cannot overthrow it note i lest haply ye be found even to fight against God Paraphrase 39. But if it be from God then ye may be sure you shall not prevail against it lest ye be found to be a kind of Babel-builders like those giants there that went about to fortifie themselves against heaven and to fight against God himself and ye will never prosper in that enterprize 40. And to him they agreed And when they had called the Apostles and beaten them they commanded them that they should not speak in the name of Jesus and let them goe Paraphrase 40. And they took his advice and sending for the Apostles in again into the court they appointed them to be scourg'd a punishment of a reproachfull contumelious nature v. 41. and giving them charge not to preach the faith of Christ any more they released them 41. And they departed from the presence of the councell rejoicing that they were counted worthy to suffer note k shame for his name Paraphrase 41. And this was matter of comfort rejoicing to the Apostles according to that of Mat. 5. 12. that they were advanced to that degree of honour and blessednesse as to be scourged for preaching of Christ 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Paraphrase 42. And they divided their time betwixt the Temple more openly and the upper room more privately and continued constantly in one of those places either instructing those that had already received the faith or preaching it new to those that had not received it Annotations on Chap. V. V. 3. Filled thine heart The phrase ãâã ãâã ãâã ãâã ãâã to fill the heart is used by the Hebrews in the Old Testament for to make one bold so Host 7. 5. Who hath filled his heart to doe this the Greek ãâã ãâã ãâã ãâã ãâã who is it that hath dared c. So Eccl. 8. 11. The heart of the sons of men is filled to doe evil that is is emboldened where the Greek read ãâã ãâã ãâã ãâã ãâã is filled Ib. Toly The Verb ãâã ãâã ãâã ãâã ãâã hath among authors these three distinct uses and agreeably three notions and interpretations proportioned to them 1. 't is used with a Genitive case and then it signifies Passively to be deceived frustrated cheated of any thing ãâã ãâã ãâã ãâã ãâã to be frustrated defeated of his hope and in Plato Apol. ãâã ãâã ãâã ãâã ãâã In this I was not deceived or mistaken But this clearly belongs not to this place 2dly 't is used with a Dative case of the person or which is all one with a praeposition ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã joyned to the person and then 't is absolutely to lie So 't is here v. 4. ãâã ãâã ãâã ãâã ãâã Thou hast not lied to men but to God the lie which thou hast told was not told to men only or was not injurious to men only but to God also So Jam. 3. 14. ãâã ãâã ãâã ãâã ãâã ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. ãâã ãâã ãâã ãâã ãâã lie not against one another 3dly 't is used with an Accusative case of the person again and then it signifies Actively to deceive rob deprive ãâã ãâã ãâã ãâã ãâã in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph ãâã ãâã ãâã ãâã ãâã certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place ãâã ãâã ãâã ãâã ãâã to deceive the holy Ghost Deum in pollicitatione fallere to deceive God in that which was promised to him saith S. Augustine and again detrahere de pecunia quam Deo voverat to keep back some of the money which he had devoted to God and accordingly by Asterius Ananias and his wife are called ãâã ãâã ãâã ãâã ãâã guilty of sacriledge in their own offerings And although if the matter spoken of extended no farther then speaking a false thing without any reall purloining or stealing or withholding what was consecrated to the Church or to God it would then proportionably signifie no more then to deceive or tell
doth sometimes suggest truth and the devil that knows much truth may when 't is not his interest to lie help men to the knowledge of truth and so in the Oracle he often did However that truth is again to be examined by humane rational means not by the Spirit for if it were that second sentence or judgment of the Spirit would again want other means to discern whether that were a true Spirit or no. 2 dly That those Illuminations come not so irresistibly but that they may be opposed by humane interpositions prejudices prepossessions pride opinionating c. and so still it will be at every turn uncertain whether they be thus resisted or no and till that be revealed by some new light also it will still be unevident which is the truth of God to which the Illumination or the Providence assists or directs any And 3 dly that the Illuminations ordinarily afforded by God are proportioned not to his all-seeing knowledge but to our capacities and our real wants and so as his Sanctifying grace is not given in such a degree or manner as to preserve us impeccable so neitheir his Illuminations as to render us inerrable or infallible But it being certain in both that God is not wanting to us in necessaries as he doth not bind himself to abound to us in superfluities the onely conclusion from thence will be that where God affords not his grace he requires not of us those performances to which that grace was necessary and so that he will supply by his pardon what was wanting in our strength and sure he will pardon errors of weakness as well as sins of weakness humane nesciencies as wel as humane frailties and not that he will give all light when by not exacting all knowledge that light was rendred unnecessary for us § 28. 6 thly That God's Illuminations being proportion'd to our wants and not to our ambitions or wantonnesses it will be sufficient that they be afforded to those who are by him regularly called and sent to some office in his Church of instructing and teaching others those others being left to such more moderate degrees which are agreeable to their more private condition and the supplies which are allow'd them from the Pastor whose lips are to preserve knowledge and they to seek the law at his mouth And as this advantage belongs not to the Ahimaaz who runs or assumes authority to himself when he is not so sent but only to him that can shew the regularity of his mission so neither to him unlimitedly but onely so farre as may competently fit him for the discharging his office which is the calling sinners to repentance and directing and confirming them in Christian practice and a moderate proportion of Knowledge may be as competent for that as a greater measure of Illumination he that hears not plain duty from Moses and the Prophets neither will he repent though one were sent from the dead nor to him without use of the ordinary means studie c. nor to him without possibility of error through his humane weakness nor of heresie and even Apostasie through the vicious habits in his own heart which this light doth not dissolve or dispel but leaves to be mortified by other means § 29. 7 thly The sanctifying Spirit of God being received and employed effectually to the mortifying of carnal sins and all filthiness of the spirit also pride obstinacy faction singularity ambition vain-glory sluggishness and all irregular passions and interests c. is an excellent preparative to the receiving benefit from God's illuminations and the truly humble pious man is caeteris paribus more likely to be led into all profitable or practical truths then he who hath all or any of those clouds of darkness in him But this again not so that the pious man shall be able to acquire knowledge without humane means to understand the Bible in the original without many years studying of those languages wherein it was written or to divine the meaning of Scripture without the assistance of those that have searched into the depth of it nor so as to be infallible in what he doth use means to search when those means are perhaps imperfect and will alwaies be so till he comes to the state of Vision and so incompetent to find out the truth or else his parts incompetent for the judging or fathoming of it it being evident in the most pious man what S. Paul personates in himself 1 Cor. 13. that we now see as in a glass darkly and know but in part v. 12. § 30. 8 thly That after all this the common illuminations of God's Spirit are imparted as God's sun and rain to the unthankfull and unjust and wicked as well as to the Saints and holy ones we know the Devils science acquired by natural means is great beyond any mans and could not be so unless either those naturall means were able to carry him as farre as common illuminations doe others or else the illuminations afforded one be also communicated to the other The chief differences are 1. in the use of their knowledge The one useth it to the benefit of himself and others the other useth it not at all to his own advantage but abuseth it to the destruction of others 2 dly The one through humility and many other vertues is kept from assuming knowledge where he hath none or of boasting it where he hath and so is preserved from many errors and foul misadventures which the arrogance of another betraies him to but still these differences and others arise from the qualifications of the recipient not from the degrees of the illuminations If illuminations of themselves were competent to purge the heart and prepare them for that holiness without which no man shall see the Lord it might then be reasonable to extend God's promise of more grace to the Humble by way of reward for their humility to the more illuminated But the use of illuminations being to fit some men to instruct others and that being reconcilable with the eternal perishing of the instructers 1 Cor. 9. 27. there appears not any reason of extending that promise from sanctifying grace to that which is so distant from it the increase of light and knowledge being so frequently what the Apostle affirms in his time the betraying and ruining of humility 1 Cor. 8. 2. that it cannot regularly be looked on as the reward of it § 31. It now remains that in the last place I proceed in few words to demonstrate the great necessity of opposing and rejecting the Enthusiasts pretensions and adhering to the true doctrine And that will be done by considering the dangers consequent to those pretensions § 32. First that of diminishing or increasing the Scripture or Canon of the written word whensoever the Enthusiast who by his trusting on a broken reed is of all men the most likely to fall often shall mistake in interpreting any part of it For the new light if
ãâã ãâã and ãâã ãâã ãâã ãâã ãâã any administration or discharge of any office by going in and going out Which if it be applyable to the latter of them taken alone as it is both here and in that place of S. Chrysostome then 't is a farther account of the propriety of this sense which I have affix'd to it this coming of Christ to the destruction of his crucifiers being an eminent act of administration of his regal office and thence oft called the kingdom of God in the executing judgement on such traiterous opposers of his kingdom V. 51. Received up ãâã ãâã ãâã ãâã ãâã here applyed to Christ may possibly belong to his assumption up to heaven out of this world which then might be said to draw near but 't is somewhat more probable that it should signifie his Crucifixion which was to be at Jerusalem toward which place he is here said to go because his time was come And to this the expression agrees which is used by Christ Joh. 12. 32. ãâã ãâã ãâã ãâã ãâã if I be lifted up which the text saith was a testification of the kind of his death that is of his crucifixion and indeed the Syriack word for the Crosse being ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to erect or lift up noting the tignum or palus which was in sublime erectus to be crucified in the Syriack expression will be to be exalted or lifted up V. 55. Spirit The word ãâã ãâã ãâã ãâã ãâã Spirit is very diversely taken in the New Testament 1. sometimes with the addition of ãâã ãâã ãâã ãâã ãâã God or Christ or ãâã ãâã ãâã ãâã ãâã holy and sometimes without it for the eternal Spirit of God the holy Ghost the third person in the sacred Trinity Mat. 28. 19 into which we are baptized And from thence 2dly for the graces and gifts of that Spirit whether those that are of use to all sorâs of men as the Spirit of supplication Zach. 12. 10. that is zealous ardent prayer and accordingly we read of praying ãâã ãâã ãâã ãâã ãâã Ephes 6. 18. in or with the Spirit and Iude 20. with the addition of ãâã ãâã ãâã ãâã ãâã in or with the holy Spirit praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency So Eph. 5. 19. being filled with the Spirit in opposition to being drunk with wine is expressed by speaking in Psalms and hymnes and spiritual songs in or with the heart zealously and cordially Or whether those which belong not to all but onely to those which are thus to be qualified for any office whether Regal or Prophetick or Evangelical So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit that is the right as of primogeniture of succeeding him in his prophetick office So 1 Cor. 14. 12. ãâã ãâã ãâã ãâã ãâã zealous of Spirits that is of those gifts of tongues c. that were given the Apostles for the planting of the Gospel So v. 2. he that speaks with tongues ãâã ãâã ãâã ãâã ãâã speaks in an hidden unintelligible manner by that gift of tongues see v. 19. and 23. for no man heares that is understands him and in the same sense v. 14. my Spirit that is my gift of tongues prayeth I make use of that gift which no body but my self understands c. 3 ly 'T is taken for an Angel whether good or bad good Revel 1. 4. bad Mar. 1. 23. 5. 2. and unclean that is diabolical or evil spirit as appeareth v. 9. From the ambiguity of which it is that ãâã ãâã ãâã ãâã ãâã 1 Cor. 12. 1. is taken in the latitude both for those that are acted with an evil and which are inspired with a good Spirit the Spirit of God which is looked on as a fountain of all supernatural revelations 1 Cor. 2. 12. and opposed there to the spirit of the world that which the world knows or can reveal to us see Note on Rom. 9. a. To this I suppose must be reduced another notion not farre distant wherein the word Spirits signifies teachers pretenders to inspiration from God whether truely or falsly so 1 Ioh. 4. 1. Believe not every spirit but trie the spirits whether they be of God Give not heed to every teacher but examine all such pretenders whether they be truely of God or no for as it followes many false prophets have gone out into the world where those false prophets are one sect of those spirits which must be examined So v. 2. by this ye know the spirit of God that is a truely inspired teacher sent by God Every spirit which confesses Jesus Christ which is come in the flesh is from God And v. 3. Every spirit which confesseth not c. the spirit again is the teacher for to him onely it belongeth to confesse or not confesse And this is that of Antichrist the Antichristian teachers which cometh and now is in the world which cannot be affirmed again but of a person Which is yet more manifest v. 5. They are from the world ãâã ãâã ãâã ãâã ãâã in the Masculine therefore they speak from the world and the world heareth them You are from God he that knoweth God heareth you Where the spirits before are now described as teachers worldly or divine and again expressed in the end of ver 6. by the Spirit of truth and the spirit of errour either orthodox or erroneous seducing teachers the latter of which are distinctly called ãâã ãâã ãâã ãâã ãâã deceivers or impostors 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the ãâã ãâã ãâã ãâã ãâã seducing spirits 1 Tim. 4. 1. of persons also though the doctrines of devils that are joyned with them would incline to interpret them of doctrines taught by such 4 ly 'T is taken sometimes for an apparition the shape or seeming of a body without any real corporeity in it So Luk. 24. 37 39. ãâã ãâã ãâã ãâã ãâã they thought they saw a spirit for which Mat. 14. 26. and Mar. 6. 49. ãâã ãâã ãâã ãâã ãâã a phantasme is used 5 ly It is taken for the spirit of man the supreme diviner faculty opposed to the body of flesh Gal. 5. 17. 1 Thess 5 23. and set higher then ãâã ãâã ãâã ãâã ãâã the soul common to man with other sensitive creatures So 1 Cor. 2. 11. the spirit of a man that is in him to which it belongeth to search to the secrets and bottome of him So 1 Pet. 3 19. ãâã ãâã ãâã ãâã ãâã are the spirits and souls of men of the meaning of which place see Note on 1 Pet. 3. f. So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body as Jam. 2. 26. And from
and evidences of his omniscience 17. The woman answered and said I have no husband Jesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive thou art a prophet Paraphrase 19. thou canst reveal the secrets of ones life hast prophetick knowledge If so then I pray tell me or satisfie me in this difficulty 22. Our Fathers worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Paraphrase 20. Iacob and the Patriarcks before the law whose successors the Samaritans pretended to be and so pleaded a greater antiquity for their schisme then the Iewes had for their true worship but this falsly being indeed Assyrians transplanted by Salmaneser into the cities of Samaria when the tribe of Ephraim and the rest of the kingdome of Israel which inhabited there were by him carried into Assyria 2 Kin. 17. 24. worshipped in mount Ephraim at Shiloh in the countrey of Samaria where antiently the tabernacle and the ark of God were long before the building of the temple at Ierusalem And yet ye Iewes say that 't is not lawfull to perform the solemn worship of God in any place but Ierusalem 21. Jesus saith unto her Woman believe me the houre cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Paraphrase 21. the worship of God shall be so farre from being confined to this place that it shall not be confined to Ierusalem it self nay a desolation shall shortly overwhelm both 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes Paraphrase 22. Ye worship the God of the land 2 Kin. 17. 26. without any knowledge who that is and your own Gods with him We Iewes worship the eternall God of heaven who hath revealed himself to us For the speciall revelations of God beyond that which other nations enjoy belong to the Iewes and so all manner of advantages toward our eternall good 23. But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth For the Father seeketh such to worship him Paraphrase 23. But now the time of Reformation approacheth and God will be worshipped and obeyed neither in the Iudaicall rites which are oft called carnall and consisted in externall performances nor according to the Samaritane false worship who worshipt their own idols together with God 2 Kin. 17. but in a pure spirituall manner extending to the very heart and such as was typified by those shadows and the son of God now comes to draw all men to this way of worship to the Christian from the Iudaicall or Samaritane way See note on Lu. 9. d. 24. God is a Spirit and they that worship him must worship him in spirit and in truth Paraphrase 24. is especially delighted with the Christian worship which is taught to joyn the soul with the externall performances and to worship the true God now revealed by Christ after that manner wherein Christ reveals him 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things Paraphrase 25. This reformation thou talkest of we know shall be wrought when the Messias or Christ comes and him we doe expect 26. Jesus saith unto her I that speak unto thee am he Paraphrase 26. I am that Messias 27. And upon this came his disciples and marvailed that he talked with the woman yet no man said What seekest thou or Why talkest thou with her Paraphrase 27. As he said this the disciples came back from the city v. 8. and thought it strange that he should thus discourse with this woman yet no man was so curious as to ask him the reason or require of him an account of this action 28. The woman then left her water-pot and went away into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ Paraphrase 29. many things of my life which were so secret that it is not imaginable how he should know them were he not the Messias 30. Then they went out of the city and came unto him Paraphrase 30. the people of Sychar 31. In the mean while his disciples note c prayed him saying Master eat 32. But he said unto them I have meat to eat that ye know not of Paraphrase 32. I have somewhat to doe more valuable to me then eating 33. Therefore said the disciples one to another Hath any man brought him ought to eat 34. Jesus saith unto them My meat is to doe the will of him that sent me and to finish his work Paraphrase 34. My doing the office for which I was sent is as pleasant and more necessary to me then meat or drink 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest Paraphrase 35. 'T is not with my harvest as 't is with that in the fields four months yet to that time Consider and ye shall see the great inclinations and forwardnesse of men to receive the Gospel if it may be preached unto them 36. And he that reapeth receiveth wages and gathereth fruit unto life eternall that both he that soweth and he that reapeth may rejoice together Paraphrase 36. And they that will but goe out and preach to them shall receive reward for their pains and by converting others advantage themselves eternally and come to reap the fruits of all that seed that the prophets c. from all time have sowed 37. And herein is that saying true One soweth and another reapeth Paraphrase 37. So that to this may the proverb be applied One soweth c. that is the prophets sowed this seed of the Gospel in foretelling Christ's coming and the Apostles they reap the harvest of converts to him 38. I have sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours Paraphrase 38. The prophets have so prepar'd mens hearts to receive the Gospel that there needs very little pains of yours you may at first preaching of the Gospel reap a whole harvest of proselytes 39. And many of the Samaritanes of that city believed on him for the saying of the woman which testified He told me all that ever I did Paraphrase 39. He told me the secrets of my life which he being a stranger could not know if he were a meer man 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two daies Paraphrase 40. And though Mat. 10. 5. he forbad his disciples at that time to goe into any city of the
you ye shall ask what ye will and it shall be done unto you Paraphrase 7. As long as you continue obedient to me and my doctrine all your prayers shall be heard 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Paraphrase 8. Your fruitfulnesse is that which alone brings inglory to my Father and which denominates you truly my disciples 9. As the Father hath loved me so have I loved you continue ye in my love Paraphrase 9. My love to you is like that of my Father to me and that must oblige you to take care to doe those things which are gratefull to me that I may continue to love you 10. If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love Paraphrase 10. And that will be secured by your constant obedience to my commands as my obedience to my Fathers commandments hath secured me of the continuance of his love 11. These things have I spoken unto you that my joy might remain in you and that your joy might be full Paraphrase 11. These things have I largely said to you that the comfort you have taken in my presence may in my absence continue to you and by the addition of that comfort of the Spirit which shall come when I am gone your joy may abound 12. This is my commandment that ye love one another as I have loved you 13. Greater love hath no man then this that a man lay down his life for his friends Paraphrase 13. No man can expresse greater love to his dearest friends then to adventure to die for them 14. Ye are my friends if ye doe whatsoever I command you Paraphrase 14. And that I mean to do for you and the benefit of that greatest kindnesse shall accrue to you as to my choisest friends if ye continue obedient to my doctrine and commands 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you Paraphrase 15. And certainly I have long dealt with you as friends farre above the condition of servants who use not to know their masters intentions or counsels or purposes but onely to doe his commands but I have received you as friends and confidents into my bosome to make known all my Fathers will unto you 16. Ye have not chosen me but I have chosen you and ordained you that ye should goe and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my name he may give it you Paraphrase 16. And this I have done toward you by way of prevention out of free undeserved kindnesse to you and of my own accord put you in this blessed course enabled you to fructifie and bring forth abundance of fruit to the honour and praise of God appointed you to goe abroad into all the world and bring in an harvest of converts to heaven which is a reall and a durable fruit and that which shall be advantageous to you also devolve on you the benefit of having all your prayers heard by God all your wants supplied by him which you shall present to him in my name 17. These things I command you that ye love one another Paraphrase 17. All this concerning my love to you I inculcate and repeat on purpose as an obligation to you that as the most eminent way of return which I expect from you to all this you live in charity one toward another 18. If the world hate you ye know that it hated me before it hated you Paraphrase 18. And if ye find by experience that impious and hypocriticall worldlings doe in stead of believing resist and persecute you there is no reason that this should give you any discouragement you are to expect that and arm your selves against it by this consideration that such as these persecuted me before you and so as I began in love to you so I have had the first taste of the enmity and hatred of the wicked men of this world 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Paraphrase 19. These mens opposing and hating you will be a comfortable symptome to you that you are a peculiar people of mine dignified above and separated from the rest of men 20. Remember the word that I said unto you The servant is not greater then the Lord If they have persecuted me they will also persecute you If they have note a kept my saying they will keep yours also Paraphrase 20. And that you are likely to meet with such entertainment need not be strange to you when you remember how oft I have foretold you of it that you could not in reason expect any better treating then I have met with before you If they have persecuted me in all probability they will persecute you also and on the other side you have no more reason to expect of the world that it should receive your preaching then that it should receive mine 21. But all these things will they doe unto you for my names sake because they know not him that sent me Paraphrase 21. All the persecutions that shall fall on you being upon the score of their not believing that God hath sent me 22. If I had not come and spoken unto them they had not had sinne but now they have no cloke for their sinne Paraphrase 22. If I had not done what I have among them they might have had the excuse of ignorance but now they are utterly without excuse 23. He that hateth me hateth my Father also Paraphrase 23. I have done so much to evidence my being sent from God that now the opposing me is a malitious resisting of my Father himself 24. If I had not done among them the works which none other man did they had not had sinne but now have they both seen and hated both me and my Father 25. But this cometh to passe that the word might be fulfilled which is written in their law They hated me note b without a cause Paraphrase 25. By this is fulfilled that of the Psalmist Psal 35. 19. they have opposed me when they had all reason to have received and loved me 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning Paraphrase 26 27. But at the coming of the Holy Ghost that pleader or advocate of my cause see note on c. 14. b. whom I will send from the Father that Spirit which proceedeth from the Father
he shall hear that shall he speak and he will shew you things to come Paraphrase 13. But when the Holy Ghost comes whose title it is to be the Spirit of truth he shall instruct you what is to be done teach you the full of my Fathers will for the laying aside of the ceremoniall externall law of the Jewes freeing all Christians from that yoke c. For it shall be no private doctrine of his own which he shall reveal to you but either that which I have already taught but you have either not observed or forgotten or that which you are not yet but afterwards to doe how you are to behave your selves in the businesse of the Jewes and Gentiles when the Jewes finally reject the Gospel c. and which I have not yet revealed to you as being not yet seasonable 14. He shall glorifie me for he shall receive of mine and shall shew it unto you Paraphrase 14. What he doth shall tend to the illustrating of me For he being sent from my Father by me shall in all things accord with me and thereby appear to have his message from me and to declare nothing to you but what he hath from me 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Paraphrase 15. And when I say this I mean not so to appropriate to my self as to exclude my Father but because all things are common to me and my Father and because all my will depends on the Father and because 't is my work wholly to attend the will of my Father therefore whatsoever of this nature he shall reveal to you I call that mine and the revealing of this his taking of mine and declaring to you 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father Paraphrase 16. Within a while I shall for a time be taken from you then again within a little while after that I shall be with you again before my ascension for it is not possible for me to be held by death I must arise and goe to my Father 17. Then said some of his disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I goe to my Father 18. They said therefore What is it that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Doe ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowfull but your sorrow shall be turned into joy Paraphrase 20. You shall have a time of mourning and the world of joy but your sadnesse shall be soon turned to rejoycing and theirs ere long into heavinesse 21. A woman when she is in travaile hath sorrow because her hour is come but as soon as she is delivered of her child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your hearts shall rejoyce and your joy no man taketh from you Paraphrase 21 22. Your sorrow at my death shall be like the womans pangs of travaile but when it shall appear to you that my death doth but usher in my resurrection and ascension as the pangs of travaile doe the birth of a manchild then your sorrow shall vanish in the presence of this joy which shall be a durable joy 23. And note b in that day ye shall ask me nothing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto ye have asked nothing in my name ask and ye shall receive that your joy may be full Paraphrase 23 24. When that Spirit is come he shall have taught you all things satisfied all your doubts and ignorances that you shall not need ask me any more questions After my departing you shall use a new form in your prayers to God which as yet you have not used make your requests to him in my name upon that score of your being my disciples and my giving you this authority and whatever tends to the fulfilling of your joy to your reall good shall be granted to you 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father Paraphrase 25. My discourse to you hitherto may have had some darknesses in it which I design'd on purpose but the Holy Ghost shall set all before you plainly see note on c. 7. a. according as 't is my Fathers pleasure to have things ordered in the Church see v. 13. 26. In that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God Paraphrase 26 27. And one benefit that by my ascension and the descent of the Spirit shall come to you is that you shall not need my offering up your prayers for you but you may in my name offer them up to God your selves and God out of his love and respect to those that believe on me and receive me as the son of God sent from heaven to declare his will to you shall grant all that you shall ask 28. I came forth from the Father and am come into the world again I leave the world and goe to the Father 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God Paraphrase 30. Now we discern that as thou knowest all things so thou art pleased to reveale all saving truth evidently to us of thine own accord This convinces us that God sent thee and that thou camest to reveale his will 31. Jesus answered them Doe ye now believe Paraphrase 31. You speak a little confidently of your belief now at a distance from danger 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me Paraphrase 32. But the time is now at hand that ye shall flie from me to your homes every one of you and so though ye believe on me ye will not yet confesse me but forsake me and as much as in you is leave
To the inward that speech of Christ John 7. 38. seems to pertain He that believeth on me out of his belly shall flow rivers of living waters where the belly denoting the heart or inward part of the man the flowing of the living water from thence denotes some effects of the holy Spirits descent upon and in the hearts of believers the Evangelist there distinctly referring those words to the then-future descent of the holy Ghost ver 39. This he spake of the Spirit which they which believe on him should receive ãâã ãâã ãâã ãâã ãâã for as yet the holy Ghost was not among or upon them because Jesus was not yet glorified Where it is evident that that speech of Christ belonged to some inward gifts in the hearts of men which upon the descent of the holy Ghost upon the Apostles should be powred upon the Christian world convey'd by the preaching baptizing confirming and other ministery of the Apostles their farther instructing them in the Gospel which is therefore elsewhere call'd ãâã ãâã ãâã ãâã ãâã the ministration of the Spirit or means of communicating it to believers What this inward gift is appears in severall places wisdome ch 6. 3. knowledge 1 Cor. 12. 8. and so likewise the assistances of Gods Spirit joyned with his word enaâling humble sincere Christians for the duties of Christian life which are required of them called the renewing of the holy Spirit and joyned as here to the Laver of regeneration Tit. 3. 5. and so the earnest of the Spirit in our hearts 2 Cor. 1. 22. See Note on Act. 1. a. The outward gifts are those ãâã ãâã ãâã ãâã ãâã gifts of tongues of healing c. And those are evidently called the ãâã ãâã ãâã ãâã ãâã the gift of the holy Ghost Acts 10. 45. and that was there powred upon the Gentiles of Cornelius's family immediately on their receiving the faith even before Baptisme And to these belongs another promise of Christ Mar. 16. 17. These signes shall follow those that believe They shall take up serpents c. Now for the resolving of the Quaere what sort of gift it is which is here meant the surest way will be not so to define of either as to exclude the other but to comprehend both under this phrase not that both and every branch of each should be powred on each believer but that they all should be scatter'd among them the inward by Baptisme or Confirmation signed on all and the outward bestow'd on some of them to testifie to all the truth and excellency of the Gospel and to fit and prepare some persons for sacred imployments not all the outward again upon each on whom the outward were bestow'd but some on one some on another the gift of tongues to one of healing to a second of prophesying to a third and they that had most or the highest degrees of these are call'd ãâã ãâã ãâã ãâã ãâã full of the Spirit see chap. 6. Note b. and note on Eph. 1. c. V. 42. Fellowship The word ãâã ãâã ãâã ãâã ãâã is to be rendred as from the verb ãâã ãâã ãâã ãâã ãâã not communion but communication by that meaning distribution liberality effusion or participation by which any are made partakers of some gift spirituall or temporall such as here beneficence to the poor c. Thus in Simplicius on Aristot Phys l. 1. describing magnanimous men ãâã ãâã ãâã ãâã ãâã they are saith he content with a little and distribute or communicate readily of that which they have And in Lucian ãâã ãâã ãâã ãâã ãâã communicating to the poorer sort of what they have and again ãâã ãâã ãâã ãâã ãâã will he envy him that communicates and gives Where it signifies liberality or giving to the poor Thus is almes-giving defined by the Arabians communicatio in miseriis Abul Faraii de Mor. Arab. p. 29. And thus Cassander out of Chrysostome renders ãâã ãâã ãâã ãâã ãâã Mysteriorum communicationem Liturg. p. 14. As Excommunication is defined by Tertullian exclusion from communication not from Communion as that is now used for the Sacrament à communicatione orationis conventus omnis sancti commercii relegatio a banishing from participation of all prayer assembly and sacred commerce and not onely of the Sacrament so as the word be compounded like exlex without any change of the termination In this notion is the word generally used in Scripture for liberality or some kind of distributing or dispensing to others So here ãâã ãâã ãâã ãâã ãâã continuing in liberality and breaking of bread and prayers where as ãâã ãâã ãâã ãâã ãâã signifies publick prayers and ãâã ãâã ãâã ãâã ãâã the breaking of bread in the administration of the Sacrament so ãâã ãâã ãâã ãâã ãâã is the peoples bringing and presenting of the bread and wine and the fruits of the earth for the acknowledging God the Creator of all part of it to be eaten in commemoration of Christs sacrifice and the rest to be distributed among the poor ver 44. Whereupon ãâã ãâã ãâã ãâã ãâã in Hesychius and Phavorinus for which the copies read corruptly ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã to offer or present From which Glossaries these explications also of the word are to be had ãâã ãâã ãâã ãâã ãâã to distribute or dispense ãâã ãâã ãâã ãâã ãâã participation of the holy mysteries ãâã ãâã ãâã ãâã ãâã to partake ãâã ãâã ãâã ãâã ãâã c. They are said to communicate who distribute to one another and they that partake and receive from one another whether friendship or knowledge Whence it appears 1. that the word signifies both to distribute and to receive to make others partake and to be partaker 2 ly that it is appliable to friendship or societie no otherwise then to knowledge or any thing else Thus Rom. 15. 26. ãâã ãâã ãâã ãâã ãâã is to make a contribution So 2 Corinth 8. 4. ãâã ãâã ãâã ãâã ãâã charity and communication of administration that is liberality toward the saints So ãâã ãâã ãâã ãâã ãâã 2 Corinth 9. 13. liberality of distribution so ãâã ãâã ãâã ãâã ãâã Phil. 1. 5. liberality toward the preaching or propagating the Gospel So Hebr. 13. 16. where 't is joyned with ãâã ãâã ãâã ãâã ãâã beneficence as 1 Tim. 1. 18. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã distributive and communicative are all one so Philem. 6. ãâã ãâã ãâã ãâã ãâã is his liberality to the poor by which the bowels of the saints are refresh'd ver 7. flowing from his faith From this notion of the word ãâã ãâã ãâã ãâã ãâã as it strictly signifies liberality toward the poor may be fetch'd the sense of that Article in the Creed ãâã ãâã ãâã ãâã ãâã the communication or liberality of the saints to note this great liberality here mentioned of the first converts to Christianity in the Apostles time see Philo of the ãâã ãâã ãâã ãâã ãâã in Aegypt in Euseb Hist l.
sufficiently appears to denote not a naturall sleep such as men dis-spirited with fasting may be thought apt to fall into which the mention of Peters fasting in the beginning of the verse hath made some men apprehend of it but a transportation or trance into which he was cast by God or a binding up his outward senses which is answerable to a deep sleep such as Adams was Gen. 2. when the rib was taken out of him to make him capable of the vision or revelations of Gods will which here he was to receive To which purpose 't will be observable that Gen. 17. 3. when the Hebrew text saith Abraham fell on his face and God talked with him the Hierusalem Talmud reads Inclinavit se Abram super faciem ejus obstupuit Abraham bowed himself upon his face and was astonish'd where the obstupuit and was astonish'd is clearly the ãâã ãâã ãâã ãâã ãâã here the Hebrew word signifying as was said both astonishment and trance wherein God talked with him by way of vision to his understanding not to his senses V. 38â Anointed That the use of oyle among the Jews was for festivals hath been said Note on Mat. 26. c. and consequently the custome of anointing notes a solemn entertainment of any one water to wash the feet and bread to eat was allowed to every of the guests but not so the fatted calf but when they would expresse a great joy and welcome and making merry as in the return of the prodigal And so in like manner the anointing or powring oyle on the heads of the guests is the highest expression of acknowledging and testifying the greatest joy and so called the oyle of gladnesse Psal 45. 8. that is to be found among them This anointing therefore from hence came to denote the preferring one before another and the Targum generally renders it by a word which signifies preferring or advancing and so became the ceremony of consecrating to any speciall office and so was ordinarily used in the installing men to offices of any eminence From hence as in many other things doth the word come to be used Metaphorically for any that is preferred before or set over others Abraham and the Patriarchs that must not be touch'd in the Psalmist are called Gods anointed that is persons by God preferred and advanced before others taken into his speciall care and so signally testified to be by Gods dealings towards them And so the anointed of the Lord are those whom God hath set over other men Agreeable to this is it that that eminent person prophesyed of by Moses whom God should send and whom they were to hear is generally known by the name of ãâã ãâã ãâã ãâã ãâã the anointed the Messias or Christ because he was thus preferred by God Psal 45. and Heb. 1. 9. above his fellowes men and Angels themselves According to this notion it is that when the Holy Ghost came down on Christ and thereby by a voice from heaven Thou art my beloved Son in whom I am well pleased mark'd him out as the person whom God had sent of whom John therefore said that he was greater then he and preferred before him it is express'd by the Prophet in these words The spirit of the Lord is upon me because the Lord hath anointed me to preach c. Isa 61. 1. and Lu. 4. 18. that is the Lord hath preferred me before others and set me apart to this office as he hath no other man So again Act. 4. 27. Thy son Jesus whom thou hast anointed that is marked out to be that beloved sonne of thine which was done at the Spirits coming down upon him which therefore must be resolved to be the meaning of anointing him in that place And so 't is evidently in this place How God hath anointed him with the holy Spirit and with power that is whom God by those two meanes the descent of the Spirit upon him and the power of miracles as by privileges and markes of prelation preferred and dignified beyond all others that ever were in the world and demonstrated him to be that promised Messias This use of the phrase being so remarkable of Christ and so particularly applyed to this respect of the Holy Ghosts testifying of him and setting him apart for his office for the very testifying that he was Gods beloved son who was to be heard before all others is the enstalling or consecrating him to his prophetick office to teach the world is farther enlarged to the Apostles of Christ on whom the Holy Ghost afterward descended in like manner and even to all other faithfull Christians also 2 Cor. 1. 21. where with the phrase of confirming them into Christ that is giving them assurance of the truth of Christs being the Messias as an oath is said to be ãâã ãâã ãâã ãâã ãâã for confirmation is joyned also Gods having anointed them which signifies Gods having afforded them such speciall favour and giving them such evidences and testimonies of the truth of that they were to believe viz. the Holy Ghosts descending upon the Apostles which was one assurance of Christs being the true Messias and the Miracles which they wrought was another which being not so peculiar to the twelve Apostles but that like the oyle on Aarons head it descended to the beard and to the skirts of his clothing it is communicated by S Paul to himself and the believing Corinthians also see Note on c. 2. d. From this last place thus understood will appear also what is meant by the ãâã ãâã ãâã ãâã ãâã or unction 1 Joh. 2. 20. which the Christians or believers to whom he writes are by him said to have ãâã ãâã ãâã ãâã ãâã from the Holy that is I conceive from the holy Ghost The Holy Ghost by descending on the Apostles had taught them all things that is given them assurance that what Christ had preached was true and consequently that he being the true Messias all other contrary teachers were false-teachers and to be avoided This testimony from heaven afforded the Apostles and attendant on that the power also of doing Miracles in Christs name allowed to many others in the Church of the first times was the foundation of beliefe to that and the whole succeeding Church and therefore that privilege as it was allowed them being call'd ãâã ãâã ãâã ãâã ãâã or unction is said there to belong to these believers They have it that is either the extraordinary gifts of the Spirit in the Church or else the benefit of it the evidence of those truths which the coming of the Holy Ghost confirmed belongs unto them and therefore as that descent of the Holy Ghost was said to teach them all things so here they which have this ãâã ãâã ãâã ãâã ãâã know all things that is have sufficient evidence thereby of the truth v. 21. that is of the Gospel or that Jesus is the Messias v. 22. and that what they had received
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 ãâã 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 ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã here is thought to signifie his taking expressions out of common life ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there ãâã ãâã ãâã ãâã ãâã it signifies little short proportionable to their strength So in Demosthenes contr Midiam ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ââre 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
10. 22 23. thus Though the number of the people of the Jewes be as the sand of the sea the number of earnall Israelites never so great yet a very few of them shall believe in Christ see Act. 2. 47. or as it is in the originall return that is convert from their rebellions to Christ 28. note k For he will finish the work and cut it short in righteousnesse because a short work will the Lord make upon the earth Paraphrase 28. For the Lord shall deal in justice with or upon the land of Judaea the people of the Jewes as one that perfects or makes up an account and casts off that is which in making up an account of a stewardship having ballanced the disbursements with the receipts leaves some small sum behinde be there never so many of that people there shall but few be left the farre greater part being involved in infidelity first and then in destruction 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodome and been made like unto Gomorrha Paraphrase 29. And as Isaiah saith again c. 1. g. of the same people Unlesse the Lord of the hosts of Angels and starres in heaven and of the whole frame of the world had left to us Jewes a seed in which as other things when they are dead use to revive so that people almost utterly destroyed might have some possibility of springing up again or as the originall in Isaiah hath it a very small remnant we had been as utterly destroyed as Sodome and Gomorrha were 30. What shall we say then that the Gentiles which followed not after righteousnesse have note l attained to righteousnesse even the righteousnesse which is of faith Paraphrase 30. To conclude therefore that which all this while hath been a proving and to the proving of which all that hath been said in this Chapter must be referr'd as premisses to infer this conclusion and no other is this That the Gentiles that strove not for justification that did not so zealously pretend that they were the favourites of God did attain to it by receiving the faith of Christ upon which though they had formerly been Idolaters they were justified 31. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Paraphrase 31. But the Jewes that did most diligently contend to be justified by the Law did not yet outrun the Gentiles attain the goale or get justification before them but on the contrary the Gentiles have gotten the advantage of them very much 32. Wherefore because they sought it not by faith but as it were by the works of the Law for they stumbled at that stumbling-stone Paraphrase 32. And why not why because they sought it not by Christ or by the Evangelicall way nay could not endure that when it was revealed to them but onely by the privileges of being Jewes and performance of externall legal observances and so fell down in the midst of their race being not patient to believe that their law should be abolished or that Christ that was born lived and dyed in a mean condition should be the Messias of the world 1 Cor. 1. 23. but upon that one prejudice casting off all Christianity 33. As it is written Behold I lay in Sion a stumbling stone and a rock of offence and whosoever believeth on him note m shall not be ashamed Paraphrase 33. According to that which is written Is 28. 16. Behold I lay in Sion a stone tryed and pretious see note on Mat. 10. b. but such an one as the Jewes should stumble at thinking it contrary to the Mosaicall way and so falling off from and persecuting Christianity which notwithstanding the true orthodox faithfull Christian will still adhere to and hold fast and never forsake or deny Christ see c. 10 11. and 1 Pet. 2. 6. nor consequently shall he ever be denyed or forsaken by him The summe then of this whole chapter will be reduced to these five heads first the privileges of the Jewes and among them especially Christ's being born of that stock secondly that those of them which resisted and believed not in Christ were delivered up to obduration by God and the Gentiles taken in in their stead thirdly that 't was most just in God to deal thus with them fourthly that some of the Jewes at that time believed in Christ fifthly that the cause that the rest believed not was that after a Pharisaicall manner they sought justification by the works of the Law circumcision c. despising the faith and doctrine of Christ and that Evangelicall way of justification and so stumbled at the Christian doctrine which they should have believed were the worse for him and the preaching of the Apostles by whom they should have been so much the better Annotations on Chap. IX V. 1. In the holy Ghost This speciall expression of God in or by the holy Ghost which in stead of ãâã ãâã ãâã ãâã ãâã God c. 1. 9 is used in this and some other places doth denote the speciall office and prerogative of that holy Spirit as to plant purity and sincerity in the heart contrary to all kinde of pollution and mixture especially that of deceit and hypocrisie so to be privy to the secrets to take notice of the motions of the heart And this in proportion with the spirit of a man of which as Solomon saith that it is the candle of the Lord searching the inner parts of the belly so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man so as no man else knowes them by analogy to which he infers that there is no other way of knowing the things of God but by his Spirits revealing them to us For the Spirit searcheth all things even the depths of God v. 10. in which respect the spirit of the world v. 12. is set to denote the meanes which the world hath to instruct us in any thing the wisdome of the world v. 13. which is there set opposite to the spirit of God Thus Act. 5. Ananias that had in heart and resolution consecrated his estate to the service of Christ and broke this resolution or promise of his heart is said to ly to or to have deceived the holy Ghost peculiarly v. 3. because he had done contrary to the vow of his heart which though not under mans yet was under the Holy Ghosts privity And so here beside the witnesse of the conscience the Holy Ghost is appealed to as he that knowes the inmost secrecies and consequently that that is the testimony of his conscience which he pretends to be so V. 3. Accursed The phrase ãâã ãâã ãâã ãâã ãâã to be a curse in this place is capable of many significations each of which may be applyable to the matter in hand to expresse the Apostles fervent affection towards his countrymen First it may
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That ãâã ãâã ãâã ãâã ãâã spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd ãâã ãâã ãâã ãâã ãâã the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he ãâã ãâã ãâã ãâã ãâã the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the miraculous stupendious actions of which the footsteps yet remainâ Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called ãâã ãâã ãâã ãâã ãâã the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their ãâã ãâã ãâã ãâã ãâã or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words ãâã ãâã ãâã ãâã ãâã for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words ãâã ãâã ãâã ãâã ãâã and who hath been his counsellour which words being not here read but to ãâã ãâã ãâã ãâã ãâã these other immediately subjoyned ãâã ãâã ãâã ãâã ãâã who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
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 ãâã ãâã ãâã ãâã ãâã gathering into one is called v. 9. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã to fulfill it is to perform it in a very eminent manner But in this place ãâã ãâã ãâã ãâã ãâã being by the Context confined to another notion the preaching or publishing the Gospel of Christ peculiarly ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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
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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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
visitation and the coming of desolation or destruction are all one So to visit signifies to punish to avenge very frequently in the Prophets Shall I not visit for this shall I not be avenged c. and I will visit their offences with a rod. And so the Bishops title ãâã ãâã ãâã ãâã ãâã Visiter may fitly be given him in respect of the rod or censures the Ecclesiastical punishments intrusted to him which are ãâã ãâã ãâã ãâã ãâã for destruction of the flesh and ãâã ãâã ãâã ãâã ãâã for excision This then being premised the only difficulty will be what day of vengeance this was that here is meant And the Context seems sufficient to answer that For having admonished the Christian ââwes to behave themselves honestly among the Gentiles that they may not speak against them as evil doers and presently specifying wherein this honest conversation consisted in submitting to and obeying their heathen Governours ver 13. this evidently referres to the frequent seditions that were stirred up among the Jewes against the Roman yoke which made them look'd on by their Procurators and the Emperors as unquiet turbulent people and brought the Roman armies and destructions upon them And so against this it is that he warns the Jewes Christians that they meddle not with them that are given to changes joyn not with the seditious and that upon this motive that by so doing by being found quiet obedient subjects when this vengeance comes upon the seditious the heathens may observe the difference betwixt believing and unbelieving Jewes the first very good the second very ill subjects and so have a good opinion of that religion that hath wrought so much good upon them and perhaps be attracted to Christianity when they come to destroy the Jewes And thus indeed it happened that presently after Titus's destroying of the Jewes the Christians had favour from the Emperors liberty for their assemblies halcyonian daies bestowed on them The Syriack here read in the day of temptation that is of affliction coming on the Nation the falling of which upon the obdurate unbelieving Jewes and the escaping of the Christians as most remarkably they did by Gallus's raising the siege and the Christians going out and flying to Pella could not but be taken notice of by the heathens and so be means of their acknowledging of God's good providence and mercy toward the Christians and glorifying God for this work of his And so this is the full importance of this place V. 24. Bare our sins ãâã ãâã ãâã ãâã ãâã is to carry up to bear to an higher place and because the ãâã ãâã ãâã ãâã ãâã or altar was such it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joyned not as there with ãâã ãâã ãâã ãâã ãâã sacrifices but with ãâã ãâã ãâã ãâã ãâã our sins and ãâã ãâã ãâã ãâã ãâã to or upon the crosse which was an high place also and therefore his crucifixion is expressed by ãâã ãâã ãâã ãâã ãâã being lifted up or exalted it must therefore here signifie to bear or carry up our sins thither which is a phrase for suffering the punishments of sin making expiation for them as Num. 14. 33. where the Hebrew read ãâã ãâã ãâã ãâã ãâã and they shall bear or carry your fornications the Chaldee render it ãâã ãâã ãâã ãâã ãâã suscipient and they shall undergoe that is literally ãâã ãâã ãâã ãâã ãâã which the most learned P. Fagius renders luent poenas peccatorum vestrorum they shall bear the punishments of your sins Thus ãâã ãâã ãâã ãâã ãâã Gal. 5. 10. to bear the judgment is to be punished for sin and Ezek. 18. The son shall not bear the iniquity of the father that is be punished for it CHAP. III. 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also without the word may be wone by the conversation of the wives Paraphrase 1. And as there is one obedience and subjection due from subjects and servants to their Kings and Masters c. 2. 13 18. so there is another due from wives to their husbands which ought to be with so winning an humility and kindnesse that the husbands that are not converted to Christianity by the Gospel preached to them may by the enamouring behaviour of their wives which they are taught by Christianity be without any more preaching wrought on and converted to the faith 2. While they behold your chast conversation coupled with fear Paraphrase 2. When they observe your modesty and chastity joined also with all due respect and reverence to your husbands v. 5 6. or Beholding that modesty in you which the fear of God Christian religion doth infuse into you 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel Paraphrase 3. And for your attire that which is likely to become you best is not that external bravery of jewels and gay clothes 4. But let it be the note a hidden man of the heart in that which is note b not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price Paraphrase 4. But the inward secret invisible beauty of the heart made up of incorruptible materials meeknesse c. whereas all those external are fading and corruptible or consisting in the truth and sincerity and constancy of the meek and quiet spirit meek in a lowly opinion of your selves and quiet in a contented enjoying of what God sends without disquieting or disturbing the peace of the family as in greater societies emulation ambition covetousnesse are the disturbing and shaking of whole Kingdoms and this as it is the greatest ornament in the eyes of men so is it most highly valued and rewarded in the sight of God 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection to their own husbands Paraphrase 5. For after this manner of external simplicity of attire and inward meeknesse the Saintly women of antient times that were taken notice of for their piety did beautifie and set out themselves viz. living in obedience to their husbands 6. Even as Sarah obeyed Abraham and called him lord whose daughters ye are as long as ye do well and are not afraid with any amazement Paraphrase 6. Thus did Sarah live in obedience to her husband calling him by a title of honour not equality to whom you shall be like as children to a mother if you discharge a good conscience in all the duties of life and be not by any fear to which your sex is subject driven out of your duty 7. Likewise ye husbands dwell with them note c according to knowledge giving note d honour unto the wife as to the weaker vessel and as being heirs together of the note e grace of life that
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as ãâã ãâã ãâã ãâã ãâã signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâesse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What ãâã ãâã ãâã ãâã ãâã he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words ãâã ãâã ãâã ãâã ãâã this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the ãâã ãâã ãâã ãâã ãâã his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled ãâã ãâã ãâã ãâã ãâã he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of ãâã ãâã ãâã ãâã ãâã is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that ãâã ãâã ãâã ãâã ãâã flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the ãâã ãâã ãâã ãâã ãâã v. 7. are one by ãâã ãâã ãâã ãâã ãâã they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If ãâã ãâã ãâã ãâã ãâã are one had signified no more but agree in one testimonie v. 7. is it
popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâllaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or ãâã ãâã ãâã ãâã ãâã for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. ãâã ãâã ãâã ãâã ãâã of or concerning those that have the Spirit so ãâã ãâã ãâã ãâã ãâã the spiritual clearly signâfies c. 14. 37. being joyned with ãâã ãâã ãâã ãâã ãâã prophet and so it is express'd to signify here v 3. where ãâã ãâã ãâã ãâã ãâã speaking in or by the Spirit is set as an instance of the ãâã ãâã ãâã ãâã ãâã the spiritual and 't is but a mistake to render it spiritual things the Greek ãâã ãâã ãâã ãâã ãâã belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these ãâã ãâã ãâã ãâã ãâã spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called ãâã ãâã ãâã ãâã ãâã the manifestation of the Spirit the Spirit of God manifesting it self hereby to
done and so likewise his continuing to communicate his influences to us as to disciples he is wont that we are like him in this special grace of charity the quality that is so remarkable in him And so this is very remote from the Enthusiast's pretensions § 14. One especial reserve there is still behinde from 1 John 2. 20. Ye have an unction from the holy One and ye know all things and v. 27. in words not much varied and to the same sense The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you remain in him still or as we read ye shall abide in him That the full meaning of the Unction's teaching or having taught them all things is their having been instructed by those on whom the holy Ghost which was to teach them all things had descended and confirmed by the gift of miracles abiding at that time in their Churches hath been shewed at large Note on Act. 10. d. and that takes away all the Pretenders title from this place But beside this it is evident by the Context what it was that this Unction was said to teach them viz. that Jesus was the Christ contrary to the Gnostick hereticks v. 18. which denyed it and are therefore called ãâã ãâã ãâã ãâã ãâã Antichrists They saith he v. 19. went out from us these hereticks that denyed Jesus to be Christ But ye have an unction c. and ye know all things the all things here being according to the ordinary Scripture-style to be interpreted only of all those things which are there spoken of Ye have certain and infallible evidences that Jesus is the Christ From whence he immediately concludes again that they that have denyed this are lyars and Antichrists v. 22. and puts them in minde of that which had first been taught them and sufficiently evidenced unto them from the beginning of the Gospels being preached unto them v. 24. in opposition to these false doctrines which had since been infused amongst them v. 26. to whom again he opposeth the unction v. 27. And so still here is nothing in the least degree favourable to the pretensions of the Enthusiast § 15. Some other places I find to be mention'd which are yet farther removed from this matter for which they are pretended as Gal. 3. 14. that we might receive the promise of the Spirit through faith What is meant there by the promise of the Spirit that is the Spirit promised his disciples by Christ at his parting from the world appears at the beginning of that chap. v. 2 3. viz. the powers of working Miracles c. and so 't is interpreted v. 5. He therefore that ministreth to you the Spirit worketh miracles among you And this may fitly be said to be received through faith both as that is opposed to the Mosaical oeconomie under which there were not then those powers in the Church of the Jews as it is said v. 2. Received ye the Spirit by the works of the Law or by the hearing of faith and according to Christs promise to believers These signs shall follow them that believe in my name they shall cast out devils c. Mar. 16. 17. And so this place belonging to those miraculous operations of the Spirit in those times usefull for the erecting of a Church can no more be applicable to believers in these times then the speaking of Tongues and gifts of Healing c. which are not imagined by these Pretenders to belong to them by force of this place § 16. Somewhat different from this is that other of Ephes 1. 17. and parallel to that Col. 1. 9. that the Father of glory would give you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightned c. In this place there is little of difficulty save that ãâã ãâã ãâã ãâã ãâã is not rightly interpreted in the knowledge of him whereas it should be to the acknowledgment of him as the end of the wisdome and revelation not the matter of it That it is so appears by the following words The eyes of your understanding being enlightned that ye may know Where as the enlightning of their understandings is answerable to the Spirit of wisdome and revelation so the phrase that ye may know is answerable to ãâã ãâã ãâã ãâã ãâã and so renders ãâã ãâã ãâã ãâã ãâã as it is ordinarly used for ãâã ãâã ãâã ãâã ãâã to not in the knowing or acknowledging of him Which being premised the plain meaning of the words is that the Apostle having heard of the Ephesians proficiency in the faith of Christ praies that they may come to farther growth yet even to all abundance of all sorts of Christian knowledge understanding the highest spiritual truths called wisdome and interpreting of Prophecies of the Old Testament called Revelation and both these as extraordinary ãâã ãâã ãâã ãâã ãâã gifts at that time and so called the Spirit of wisdome and revelation and this for this end that Christ might be fully discern'd and the truth of his doctrine acknowledged by this means in the same manner as ch 4. 11. it is said of Christ that he gave some Apostles some Prophets some Evangelists some Pastors and teachers each of these furnished with extraordinary gifts such as here are named for the building of the body of Christ that is his Church untill we come to the unity of the faith and acknowledment of the Son of God that ye be no more tost c. All which shews the high extraordinary waies that were then afforded by God by the descent of the Spirit for the building of a Church and confirming the faith of weaklings against the invasion of hereticks which fell off and denied Christ and were here by the Apostle pray'd for to the Church of the Ephesians but cannot be extended as a promise to the Enthusiast now that such gifts shall be or are afforded him § 17. Beside these of the New Testament other places are produced out of the Old as from Psal 25. 9. The meek will he teach his way and v. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse and v. 14. The secret of the Lord is with them that fear him and he will shew them his covenant But all these belong to a matter very distant from what the Enthusiast pretends viz. the benefit and advantage that accrues to all those that sincerely and diligently observe the laws of God The meek v. 9. are certainly the obedient and so the man that feareth the Lord v. 12 14. and for the promises that belong to such they are all to the same purpose under several expressions God will teach them his way and teach them in the way that
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 ãâã ãâã ãâã ãâã ãâã mercy that it is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã c. 5. 1. the promiscuous multitude the ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã for he taught them thus Luke 6. 17. it is set down distinctly ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the inheriting of this plentiful land is dispensed ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã particularly in Hierocles his pref on the Golden verses V. 9. The Peacemakers The word ãâã ãâã ãâã ãâã ãâã to doe or work in sacred dialect doth oft signifie the habit or bent of the mind with the consequent actions so ãâã ãâã ãâã ãâã ãâã to commit or live indulgently in sin and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã James 3. 18. they that work Peace are peaceable minded men and so proportionably the compound ãâã ãâã ãâã ãâã ãâã peace-makers is used in this place in the same signification As for the ãâã ãâã ãâã ãâã ãâã which follows they shall be call'd sons that must be rendred according to the importance of the word ãâã ãâã ãâã ãâã ãâã to be called i. e. to be mention'd on Mat. 2. k. And so 't is used 1 John 3. 1. and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã to doe the works and ãâã ãâã ãâã ãâã ãâã being willing or delighting to doe them v. 44. are evidences of Sons V. 11. Shall revile you As ãâã ãâã ãâã ãâã ãâã they shall call his name c. 1. 23. signifies his name shall be called and so in other places there noted so here ãâã ãâã ãâã ãâã ãâã when they shall persecute and revile you signifies when ye shall be persecuted c. and v. 12. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã signifies two things first ãâã ãâã ãâã ãâã ãâã insipidum unsavoury and then by a Metaphor ãâã ãâã ãâã ãâã ãâã foolish and here one of those is taken for the other and so ãâã ãâã ãâã ãâã ãâã used for being saltlesse insipid unsavoury ãâã ãâã ãâã ãâã ãâã having lost all its saltnesse all of that quality that belongs to that creature V. 17. Law
the law of commandements Ephes 2. 15. though ãâã ãâã ãâã ãâã ãâã the law of a fleshly commandement Heb. 7. 16. belong to another matter speaking of Melchisedek and Christ typified by him and denotes a law making provision for the mortality of Preists appointing them in succession that Codex or body of Commandements under Moses before Christ's reformation So Phil. 3. 6 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the old Testament and so oppos'd in that respect to the law of Nature in the hearts of the Gentiles and all men call'd ãâã ãâã ãâã ãâã ãâã the unwritten law therefore as the word ãâã ãâã ãâã ãâã ãâã or law is used so in the same notions the word ãâã ãâã ãâã ãâã ãâã writing is used also Sometimes in the first notion of ãâã ãâã ãâã ãâã ãâã for the law or religion of the Jewes So Rom. 2. 27. ãâã ãâã ãâã ãâã ãâã thee that hast literally observ'd the law of Moses and art circumcis'd and v. 29. with a little change ãâã ãâã ãâã ãâã ãâã the circumcision in the spirit not in the letter or writing i. e. the Spiritual circumcision purity of the heart and not that outward commanded by Moses's Law So Rom. 7. 6. we serve in the newnesse of the spirit i. e. according to this new reformed law which looks most to inward purity and not ãâã ãâã ãâã ãâã ãâã in the oldnesse of the letter or writing which required external circumcision c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the new Testament ãâã ãâã ãâã ãâã ãâã not of the writing but of the spirit i. e. not of the Law as it signifies the external body of the Mosaical constitutions unreformed but of the Spiritual or Evangelical law the law of faith or the law as Christ hath reformed it or the Covenant of mercy and pardon of sin under the Gospel For as it follows ãâã ãâã ãâã ãâã ãâã that law as it is in Moses unreform'd by Christ brings death but no life Condemnation but no Justification or pardon unto the world But the Spirit i. e. this new reformed law ãâã ãâã ãâã ãâã ãâã gives life enables to gain life to come to Justification or salvation And so again v. 7. ãâã ãâã ãâã ãâã ãâã the ministration of death in the writing i. e. in the Mosaical or written law as it stands there unreform'd by Christ and opposite to the ãâã ãâã ãâã ãâã ãâã v. 8. the administration of the Spirit i. e. this new reformed Evangelical law which either first because it comes neerer to the soul and requires purity there whereas the Mosaical law deals most in external purifications or 2 ly because the Holy Ghost came down first on Christ then on the Disciples to confirm this new Evangelical course under Christ in opposition to the former under Moses or 3 ly because in this Evangelical administration there is Grace given to enable us to perform what is now required and that Grace is a gift of God's Spirit for one or all these reasons I say it is called ãâã ãâã ãâã ãâã ãâã the Spirit Thus much in this place of the word ãâã ãâã ãâã ãâã ãâã law and by occasion of that of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã letter and spirit which may help to the understanding of many places and will not need to be repeated again when we come to them Ib. To fulfill The Greek word ãâã ãâã ãâã ãâã ãâã is answerable to the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies not only ãâã ãâã ãâã ãâã ãâã to perform but ãâã ãâã ãâã ãâã ãâã to perfect to fill up as well as to fulfil and so is rendred sometimes by one sometimes by t'other And the Greek it self is so used in like manner when it referres to a Word or a Prophecie then it is to perform to fulfil 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up to compleat to perfect Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse by the similitude of a Vessel that had some water in it before but now is filled up to the brim and again of a Picture that is first drawn rudely the limbs only and lineaments with a cole or pen but when the Painter comes to draw it to the life to adde the ãâã ãâã ãâã ãâã ãâã to the ãâã ãâã ãâã ãâã ãâã then it is said to be fill'd up This may farther appear by what Christ here adds Except your righteousnesse i. e. Christian actions and performances exceed the righteousnesse of the Scribes and Pharisees i. e. go higher then that strictest sect of the Jewes and the Doctors among them thought themselves obliged to or taught others that they were obliged they shall not enter into the kingdome of God passe for Christians here or prove Saints hereafter This same truth is at large exemplified in the remainder of this chapter by induction of several particulars of the Law first barely set down by Christ and then with Christs improvement added to them in this form of speech But I say unto you Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh i. e. shew'd a great example of his wrath against sin by what Christ suffer'd on the Crosse for our sins the reason of Gods doing so is rendred v. 4. that the ãâã ãâã ãâã ãâã ãâã Ordinance of the Law circumcision c ãâã ãâã ãâã ãâã ãâã might be perfectly perform'd in us i. e. in a higher degree then by the Jewes it was thought to oblige And that it is the general interpretation of the antient Church-writers especially the Greeks down to S. Augustine may appear by these few of a multitude of testimonies Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit sed extendit sed implevit Again sed plenitudinem extensionem Again superextendi decreta augeri subjectionem And again speaking of Christ adimplentis extendentis dilatantis which are all the sense of ãâã ãâã ãâã ãâã ãâã here So S. Basil on Psal 15. calls Christ ãâã ãâã ãâã ãâã ãâã See the Author of the Constitutions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. ãâã ãâã ãâã ãâã ãâã And that Christ's giving of Lawes was ãâã ãâã ãâã ãâã ãâã and that Christ did not here recite all the Commandements of the Decalogue because he meant not ãâã ãâã ãâã ãâã ãâã So that it was then ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã So Theophylact that Christ came not ãâã ãâã ãâã ãâã ãâã And ãâã ãâã ãâã ãâã ãâã When Christ was come our contentions became easier wherefore we had also greater tasks as having greater assistance afforded us And ãâã ãâã ãâã ãâã ãâã having a Law more sublime then the old Law viz. the Law of Christ And
to them that are ready to die Where the Hebrew Sichar softned by the Greek into ãâã ãâã ãâã ãâã ãâã signifies saith S. Basil ãâã ãâã ãâã ãâã ãâã all that can cause drunkenness So Ps 60. 3. ãâã ãâã ãâã ãâã ãâã the wine of stupidity is by the Chaldee rendred the wine of malediction such as is given to them that are to be executed of which saith Rubbi Shelomo that it obnubilates the heart and strikes the brain that is disturbs and takes away the senses And accordingly S. Paul useth ãâã ãâã ãâã ãâã ãâã Rom. 11. for the spirit of stupidity or slumber having eyes and not seeing c. Thus ãâã ãâã ãâã ãâã ãâã Apoc. 14. 10. is not the wine of Gods wrath but the wine mix'd with all these stupifying spices that is the stupifying and astonishing judgments of God And the same is express'd in the Psalmist Psal 75. 9. by the phrase of ãâã ãâã ãâã ãâã ãâã wine pure unmix'd from water or any softening allaying mixture and full of all these poysonous stupifying ingredients and so in like manner by the ãâã ãâã ãâã ãâã ãâã in that place of Rev. 14. 10. the unmix'd wine mix'd which is there the periphrasis of ãâã ãâã ãâã ãâã ãâã or the ãâã ãâã ãâã ãâã ãâã in S. Marke the wine with myrrh in it This it seems being usefull to open the pores and hasten death Christ refused to take meaning to make good his own words of Ego pono I lay down my life not for his will only but the act also and so though he gave way to naturall things to work yet he reserved all to his own power and so when he had done all that he would he sayeth it is finish'd Joh. 19. 30. and bowed the head and gave up the ghost And this was it that the Centurion considering was amazed at Mar. 15. 39. V. 43. Will The word ãâã ãâã ãâã ãâã ãâã is used by the Greek translators of the Old Testament and writers of the New sometimes in a notion which seldome belongs to it in other authors as when 1 Sam. 18. 22. ãâã ãâã ãâã ãâã ãâã the King delighteth or taketh pleasure in thee So 2 Sam. 15. 26. and very frequently in other places upon this ground that the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies to will signifies also to delight in and so is rendred ãâã ãâã ãâã ãâã ãâã as well as ãâã ãâã ãâã ãâã ãâã and when ãâã ãâã ãâã ãâã ãâã it is taken in the same sense as if it were ãâã ãâã ãâã ãâã ãâã And so 't is here for Psal 22. 8. from whence these words are taken and from the translatours there ãâã ãâã ãâã ãâã ãâã retained for ãâã ãâã ãâã ãâã ãâã we ordinarily render it let him deliver him if he delighteth in him In like manner as Tob. 13. 6. ãâã ãâã ãâã ãâã ãâã who knowes if he will accept or be pleased with you Thus in a fragment of Perictyone the Pythagorean in Stobeus ãâã ãâã ãâã ãâã ãâã She shall be kind to her husband Thus Col. 2. 18. ãâã ãâã ãâã ãâã ãâã is one that delighteth or pleaseth himself in that kind of humility and worship of Angels that acquiesces in it And so 1 Cor. 7. 36. ãâã ãâã ãâã ãâã ãâã fignifies that which he hath a mind to V. 44. Theeves That which is here affirm'd of the robbers in the Plurall number seems to be understood in the Singular only of one of them Lu. 23. 39. the other praying unto him and beleiving on him Severall examples of the like formes of speech seem to be in this book ch 26. 8. when his disciples saw it they had indignation whereas only Judas was displeased at it saith S. John c. 12. 4. So c. 21. Loose them the asse and the foââ is Mar. 11. 2. a colt tyed loose him And this by an ordinary figure which the Graecians call ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã frequently used in all languages So when Joh. 13. 28. 't is said that none of those that lay at mea with Christ knew to what purpose he spake to Judas What thou dost doe quickly 't is not to be concluded that John who v. 25. asked and was told v. 26. who 't was that should betray him was included in that number of those that knew not So Heb. 11. 37. ãâã ãâã ãâã ãâã ãâã they were sawn asunder in the Plural which yet is not found to belong to any but to Isaias onely But it is also possible that both these theeves might at first blaspheme and reproach him and afterwards one of them confesse him and pray to him Thus Prosper understands it cont Collat. c. 12. Cùm aliquandiu blasphemasset in Jesum Christum repentè est mutatus c. when for some time he had railed on Jesus he was suddenly changed And so Titus Bostrensis p. 833. B. ãâã ãâã ãâã ãâã ãâã At first the two theeves spake as the Jewes did perhaps by that means expecting some helpe from them toward getting their pardon but that expectation being frustrated and hearing him pray for his crucifiers Lu. 23. 34. one was thereby wrought on v. 40. And if so then the words here will refer to the former time and in S. Luke to the latter V. 51. Earth did quake This is conceived by some to be the Earthquake that Macrobius mentions as the greatest saith he which in the memory of mortall man was ever known in the reign of Tiberius Caesar twelve cities of Asia being destroyed by it see Marcil Ficinus de rel p. 78. The same is mention'd by Pliny Nat. Hist l. 2. c. 48. But it doth not by the Text here appear that this earthquake belong'd to any thing but the Temple of Jerusalem the parts of which are mention'd the veile and the ground and the stones of the building and the tombs c. And 't is not improbable that this prodigie was shewed particularly on this place to foretell the destruction of the Temple and service upon their crucifying of Christ So ch 28. 2. where there is mention'd ãâã ãâã ãâã ãâã ãâã a great shaking it is not to be imagined that this was a shaking of the whole earth but at the most of that part where the grave was Nay there being no mention of the earth in that place it is not improbable that ãâã ãâã ãâã ãâã ãâã should there signifie that concussion of the aire joyn'd with thunder c. with which Angels are wont to descend when they appear for so it immediately followes there For the Angel of the Lord descended c. V. 57. Arimathe Arimathea is the place where Samuel was born and brought up called by the Hebrewes Ramathaim Sophim in Greek ' ãâã ãâã ãâã ãâã ãâã CHAP. XXVIII 1 IN the note a end of the sabbath as it began to dawn toward the first day of the week came Mary Magdaâene and the other Mary to see the sepulchre
Paraphrase 1. the night after the Sabbath toward the next morning Mary Magdalen and the other Mary having with them spices to embalm his body Lu. 24. 1. came 2. And behold there was a great earth-quake for the Angel of the Lord descended from heaven and came and rolled back the stone from the dore and sat upon it Paraphrase 2. And when they came they found there had been a great concussion probably of the aire a kind of thunder with which the Angels are wont to appear but withall about the earth at the removall of the grave-stone 3. His countenance was like lightning and his rayment white as snow 4. And for feare of him the keepers did shake and became as dead men Paraphrase 4. they that guarded the Sepulchre 5. And the Angel answered and said unto the women Fear not yee for I know that yee seek Jesus which was crucified 6. He is not here for he is risen as he said Come see the place where the Lord lay Paraphrase 6. He is not here in the grave but according to his own predictions risen from the dead and all that yee can here discern is the place where he lay and the napkins and searcloaths folded up and laid by Joh. 20. 5. 7. And go quickly and tell his disciples that he is risen from the dead And behold he goeth before you into Galilee there shall yee see him Lo I have told you Paraphrase 7. Go quickly and according to what I have told you doe yee tell the disciples viz. that he hath perform'd his promise in rising from the dead and now will perform that other of going into Galilee ch 26. 32. the appointed place of meeting thither if yee go yee shall be sure to meet him God hath sent his Angel from heaven to tell you this 8. And they departed quickly from the sepulchre with fear and great joy and did run to bring his disciples word Paraphrase 8. And being affrighted with the appearance of the Angels but extremely joyed with the news of Christ's resurrection they made all hast to carry his Disciples word of this 9. And as they went to tell his disciples behold Jesus met them saying All haile and they came and held him by the feet and worshipt him Paraphrase 9. fell down and caught him by the feet 10. Then said Jesus unto them Be not afraid Goe tell my brethren that they goe into Galilee and there shall they see me Paraphrase 10. Disciples and kinsmen 11. Now when they were going behold some of the watch came into the city and shewed unto the chief priests all the things that were done 12. And when they were assembled with the Elders and had taken counsell they gave large money unto the souldiers 13. Saying Say yee His disciples came by night and stole him away while we slept Paraphrase 12 13. And those chief Priests calling the rest of the Sanhedrim together by decree of councell appointed that a good summe of money should be given to the souldiers sufficient to bribe them all to say that 14. And if this come to the Governours eare we will perswade him and secure you Paraphrase 14. the Procurator Pilate's hearing see ch 27. 14. we will perswade him that it was so and keep you from punishment for guarding the tomb no better 15. So they took the money and did as they were taught And this saying is commonly reported among the Jewes untill this day 16. Then the eleven disciples went away into Galilee into a mountain where Jesus had appointed them Paraphrase 16. which Jesus before his passion had assigned as a speciall rendezvous ch 26. 32. By this means there were many there besides the eleven perhaps the 500 brethren mention'd 1 Cor. 15. 7. 17. And when they saw him they worshiped him but some doubted Paraphrase 17. And when the eleven were come to him they with an humble obeysance acknowledged him but some of them entertained doubts whether t were Christ or no Mar. 16. 13. 18. And Jesus came and spake unto them saying All power is given unto me in heaven and in earth Paraphrase 18. All authority in disposing all things in or concerning the Church is given unto me by my Father 19. Go yee therefore and teach note b all nations baptizing them in the name of the Father and of the Son and of the holy Ghost Paraphrase 19. Teach all the Nations the Christian doctrine and perswade them to embrace it and to live according to it baptizing c. see Pract. Cat. l. 6. § 2. 20. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the note c end of the world Paraphrase 20. And whomsoever yee shall baptize take care that they be taught to obey with all diligence all those commands which I have delivered to you And though I shall now shortly part with you yet I will by sending the Spirit upon you to lead you into all truth and by my perpetuall presence and assistance afforded to you and by that authority that I received from my Father and now commit unto you Joh. 20. 21 22. continue with you and your successors unto the end of the world Annotations on Chap. XXVIII V. 1. End If ãâã ãâã ãâã ãâã ãâã signifie a distinct part of time and that strictly the evening then it must note that evening as the first part of the first day of the week at which time these women began their journey bought their spices went out of the city stayd all night in the suburbs and very early ãâã ãâã ãâã ãâã ãâã Lu. 24. 1. and ãâã ãâã ãâã ãâã ãâã while it was yet dark Joh. 20. 1. came to the sepulchre and so that will reconcile and connect the ãâã ãâã ãâã ãâã ãâã to the ãâã ãâã ãâã ãâã ãâã c. But ãâã ãâã ãâã ãâã ãâã may be also taken in a wider sense see Note on ch 14. d. V. 19. All nations What is meant sometimes by the word ãâã ãâã ãâã ãâã ãâã nations hath been said see Note on ch 24. c. to wit the tribes and families of the Jewes the regions and cities of Palaestine and though it doe not so here exclusively to the other nations of the world yet neither doth it signifie the nations of the heathen world in opposition or exclusively to the Jewes as elsewhere it frequently doth but primarily and in the first place the severall parts of Judaea and the Jewes wheresoever they are in their dispersions a broad and then secondarily the Gentiles mingled with the Jewes and finally the whole gentile world when upon the Jewes rejecting the Gospel the Apostles depart from them and goe to the Gentiles That this is the meaning of the place I shall use âwo arguments to make most probable First because in other places when the Commission of preaching and gathering disciples is given to the Apostles 't is with a command to goe first
in a softer sense to send out Mat. 9. 25. and v. 38. and c. 12. 20 and 35. so c. 13. 52. and besides many other in the Gospels âam 2. 25. And so it may doe here and be all one with ãâã ãâã ãâã ãâã ãâã to lead away which is the word used in the parallel part of the story in S. Matthew c. 4. 1. ãâã ãâã ãâã ãâã ãâã he was led away c. But besides this the word doth in good authors peculiarly signifie to expose to leave in a destitute helplesse condition as when Aristotle saith of the Raven ãâã ãâã ãâã ãâã ãâã that she exposes her young ones And although Jesus being already in the wildernesse at his Baptisme for there did John preach and baptize v. 4. there is no peculiar need of any new act of driving or bringing him into the wildernesse for the businesse of his temptation following but only to leave him or expose him there yet because S. Matthew joynes ãâã ãâã ãâã ãâã ãâã to this part of the story in order to his temptation therefore the safest way is so to render ãâã ãâã ãâã ãâã ãâã as may be reconcileable with that that is to lead him up farther into the wildernesse and expose him there V. 38. Next That ãâã ãâã ãâã ãâã ãâã signifies here joyned with ãâã ãâã ãâã ãâã ãâã adjoyning is from the use of the word in the Septuagint of the Old Testament For there the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies behinde or next after and is oft rendred ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã post and ãâã ãâã ãâã ãâã ãâã the hinder parts is four times rendred ãâã ãâã ãâã ãâã ãâã Gen. 41. 23. ãâã ãâã ãâã ãâã ãâã sprang up adjoyning or next to them we read after them 2 Sam. 21. 1. ãâã ãâã ãâã ãâã ãâã year adjoyning to year we read year after year Psal 68. 25. ãâã ãâã ãâã ãâã ãâã the Princes went before adjoyning or next to the singers we read the singers after Psal 94. 15. ãâã ãâã ãâã ãâã ãâã All that are true are neer it we read follow or after it So likewise the word ãâã ãâã ãâã ãâã ãâã is oft by them rendred ãâã ãâã ãâã ãâã ãâã in this sense following contiguous Num. 2. 17. and in eight places more and accordingly I doubt not but 1 Sam. 19. 3. where the copies read ãâã ãâã ãâã ãâã ãâã it should be read ãâã ãâã ãâã ãâã ãâã the Hebrew ãâã ãâã ãâã ãâã ãâã which we render besides my father being so often rendred ãâã ãâã ãâã ãâã ãâã and so in like manner Dan. 10. 3. ãâã ãâã ãâã ãâã ãâã sure ãâã ãâã ãâã ãâã ãâã the Hebrew having ãâã ãâã ãâã ãâã ãâã and we render it I was by the side of the great river So in the New Testament ãâã ãâã ãâã ãâã ãâã Acts 20. 15. and 21. 26. is the day adjoyning or next following according to the notion of ãâã ãâã ãâã ãâã ãâã the day after and c. 20. 15. ãâã ãâã ãâã ãâã ãâã the day next following so Luke 13. 33. See Note on Acts 13. h. CHAP. II. 1. AND again he entred into Caperna um after some days and it was noysed that he was in the house Paraphrase 1. And after a while he came openly in the day time in to the city Capernaum c. 1. 21 45. see Mat. 9. 1. and went as 't is probable into Simons and Andrews house c. 1. 21. 2. And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the dore and he preached the word unto them 3. And they came unto him bringing one sick of the palsie which was borne of four Paraphrase 3. And there was a company which came 4. And when they could not come nigh unto him for presse they uncovered the roof where he was and when they had broken it up they let down the bed wherein the sick of the palsie lay 5. When Jesus saw their faith he said unto the sick of the palsie Son thy sins be forgiven thee Paraphrase 5. the great confidence which the sick man and his friends had of Christs power to cure him 6. But there were certain of the Scribes sitting there and reasoning in their hearts 7. Why doth this man thus speak blasphemies Who can forgive sinnes but God onely Paraphrase 7. This must needs be a wicked blasphemous thing to assume that to himself which belongs only to God For sure none can 8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves he said unto them Why reason ye these things in your hearts Paraphrase 8. discerned by his divine Spirit which alone is able to know the secrets of the heart see Note on Rom. 9. a. 9. Whether is it easier to say to the sick of the palsey thy sins be forgiven thee or to say Arise take up thy bed and walk 10. But that ye may know that the son of man hath power on earth to forgive sins he saith to the sick of the palsey Paraphrase 10. See Mat. 9. 6. 11. I say unto thee Arise and take up thy bed and goe thy way into thine house Paraphrase 11. receive health or recover from this disease 12. And immediately he arose and took up the bed and went forth before them all insomuch that they were all amazed and glorified God saying We never saw it on this fashion 13. And he went forth again by the sea side and all the multitude resorted unto him and he taught them 14. And as he passed by he saw Levi the son of Alpheus sitting at the receit of custome and said unto him Follow me And he arose and followed him 15. And it came to passe that as Jesus sate at meat in his house many Publicans and sinners sat also together with Jesus and his disciples for there were many and they followed him 16. And when the Scribes and Pharisees saw him eat with Publicans and sinners they said unto his disciples How is it that he eateth and drinketh with Publicans and sinners Paraphrase 16. If your Master be a pious and holy person how comes it to passe that he observeth not that which all pious Jews those of the sect of the Pharisees Ch. 7. 3 4. observe most carefully viz. to abstein from all pollutions and so not to eat or converse with any heathen person or such as frequently trade with such 17. When Jesus heard it he saith unto them They that are whole have no need of the Physitian but they that are sick I came not to call the righteous but sinners to repentance Paraphrase 17. my special businesse for which I am sent is to reduce wicked men to new life 18. And the disciples of John and of the Pharisees used to fast and they come and say unto him Why doe the disciples of John and of the Pharisees fast but thy disciples fast not Paraphrase 18. according to their custome of
V. 32. Impediment c. The word ãâã ãâã ãâã ãâã ãâã signifies one of an impedite stammering speech one that was tongue-tyed and to that the next verse seems to agree where we reade ãâã ãâã ãâã ãâã ãâã the string that tyed his tongue was loosed and so 't is inââpreted here by the Syriack But it may seem here more agreeable to take it as all one with ãâã ãâã ãâã ãâã ãâã speechless for 1. so 't is recited in the end of the Chapter v. 37. he makes the deaf to hear and the dumb to speak which is evidently their observation upon this particular miracle 2. the Hebrew word ãâã ãâã ãâã ãâã ãâã which signifies dumb and is rendred ordinarily ãâã ãâã ãâã ãâã ãâã all words to express perfect dumbness is twice rendred ãâã ãâã ãâã ãâã ãâã Exod. 14. 11. and Isaiah 35. 6. where yet in both places the sense beares totally dumb and not only of a stammering speech In the first place Who makes the dumb or deaf the seeing or blind In the second The lame shall leap as an hart and the tongue of the dumb shall sing CHAP. VIII 1. IN those days the multitude being very great and having nothing to eat Jesus called his disciples unto him and saith unto them 2. I have compassion on the multitude because they have now been with me three daies and have nothing to eat 3. And if I send them away fasting to their own houses they will faint by the way for divers of them came from far Paraphrase 3. either they will faint for want of refreshment or else to get victuals they will be scattered and dispersed from one another See note on Mat. 9 m. 4. And his disciples answered him From whence can a man satisfie these men with bread here in the wilderness 5. And he asked them How many loaves have ye and they said Seven 6. And he commanded the people to sit down on the ground and he took the seven loaves and gave thanks and brake and gave to his disciples to set before them and they did set them before the people Paraphrase 6. distributed them gave every one of the multitude a portion 7. And they had a few small fishes and he blessed and commanded to set them also before them Paraphrase 7. appointed them to give every one a piece of fish 8. So they did eat and were filled and they took up of the broken meat that was left seven baskets 9. And they that had eaten were about four thousand and he sent them away 10. And straightway he entred into a ship with his disciples and came into the parts of Dalmanutha Paraphrase 10. the coasts of Magdala Mat. 15. 39. or Magadon as S. Jerome and S. Augustine there reade it a village near which lies another call'd Dalmanutha so that either of them might fitly denominate the whole 11. And the Pharisees came forth and began to question with him seeking of him a signe from heaven tempting him Paraphrase 11. requiring him to shew them some miracle from heaven by which they might know him to be a Prophet but this they did not out of sincerity of heart to believe in him upon any such miracle of which they had store already but only to ensnare him 12. And he sighed deeply in his spirit and saith Why doth this generation seek after a signe Verily I say unto you There shall no signe be given unto this generation Paraphrase 12. Hereupon saith Christ in a great sadness This is an infidel perverse sort of people miracles would be but cast away upon these and therefore they shall not be afforded them upon asking only that great miracle of my rising from death typified by that which befell Jonas Mat. 16. 4. that shall be afforded them 13. And he left them and entring into the ship again departed to the other side 14. Now the disciples had forgotten to take bread neither had they in the ship with them more then one loaf 15. And he charged them saying Take heed beware of the leaven of the Pharisees and of the leaven of Herod Paraphrase 15. See note on Mat. 16. a. 16. And they reasoned among themselves saying It is because we have no bread Paraphrase 16. This he saith to reproach us for our negligence in providing and bringing victuals with us 17. And when Jesus knew it he saith unto them Why reason ye because ye have no bread Perceive ye not yet neither understand Have ye your heart yet hardned 18. Having eyes see ye not and having ears hear ye not and do ye not remember Paraphrase 17 18. Why should you think that my speech should relate to your having no bread as if I were not able to supply that want will you never understand nor consider what is done before you will you always be thus sensless thus unimprovable that nothing can enter into you making no use of eyes or ears or memory after all this 19. When I brake the five loaves among five thousand how many baskets full of fragments took ye up They say unto him Twelve 20. And when the seven among four thousand how many baskets full of fragments took ye up And they said Seven Paraphrase 20. See note on Mat. 16. b. 21. And he said unto them How is it that ye do not understand Paraphrase 21. How stupidly inconsiderate are you 22. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch him 23. And he took the blind man by the hand and led him out of the town and when he had spit on his eyes and put his hands upon him he asked him if he saw ought 24. And he note a looked up and said I see men as trees walking Paraphrase 24. I see men but cannot distinguish them from trees but that they walk 25. After that he put his hands again upon his eyes and made him looke up and he was restored and saw every man clearly Paraphrase 25. wrought the cure perfectly upon him 26. And he sent him away to his house saying Neithr goe into the town nor tell it to any in the town 27. And Jesus went out and his disciples into the townes of Caesarea Philippi and by the way he asked his disciples saying unto them Whom do men say that I am Paraphrase 27. Mat. 16. notâ c. 28. And they answered John the Baptist but some say Elias and others One of the prophets 29. And he saith unto them But whom say ye that I am And Peter answereth and saith unto him Thou art the Christ Paraphrase 29. The long expected Messias of the world 30. And he charged them that they should tell no man of him Paraphrase 30. not proclaim him as yet to any that he was the Christ See Mat. 16. 20. 31. And he began to teach them that the son of man must suffer many things and be rejected of the elders of the chief priests and
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
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
26. For as God hath of and from himself power to give life to any thing so hath he given this power to me and I have it 27. And he hath given him authority to execute judgment also because he is the son of man Paraphrase 27. And as I am God-man that is in that I have thus humbled my self to this mean estate which ought not to lessen but rather encrease the account which is due to me in the world my Father by way of reward Phil. 2. 8 9. hath given me all power and authority both now and hereafter in and over his Church And so again in other respects as 1. that men having a mercifull high priest not such an one as cannot suffer or consequently be touched with our infirmities but one that is a man upon the earth in all things tempted like unto us yet without sinne might have confidence of accesse to him in his present government of all things and 2. that men which have bodies and so are visible and are to be judged hereafter as well as Angels may have a visible judge of them and of al things done in their bodies 28. Marvaile not at this for the houre is coming in which all that are in their graves shall heare his voice Paraphrase 28. Let not what I say be matter of wonderment to you for certainly there shall be as certainly as if it were come already a time of generall resurrection for all the dead and an essay thereof shall shortly be seen among you 29. And shall come forth they that have done good unto the resurrection of of life and they that have done evil unto the resurrection of damnation Paraphrase 29. And the righteous shall have their bodies and souls united in blisse and the wicked shall also have a restitution of their bodies to receive their sentence and punishment 30. I can of mine own selfe doe nothing as I hear so I judge and my judgment is just because I seek not mine own will but the will of the Father which hath sent me Paraphrase 30. My judgment is a righteous judgment and agreeable to my Fathers method and decree that they which believe on me shall be saved and they that reject me damned This my Father hath declared and therefore 't is not the seeking either honour or revenge to my self that I say or doe this but the going according to my Fathers prescript and nothing else 31. If I bear witnesse of my self my witnesse is not true 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Paraphrase 31 32. If I did any thing that tended to mine own honour and were a single witnesse therein you might reasonably except against it but as that which I doe is not to honour my self but only to execute my Fathers will so for the truth of what I say my Father bears witnesse of me and hath done it already by sending the Spirit and a voice from heaven and giving me power to doe miracles and that sure is a competent testimony which can deceive none 33. Ye sent unto John and he bare witnesse unto the truth Paraphrase 33. And for the triall hereof you have sent to John who baptized me when the Spirit so descended on me and he that saw it testified to you the truth of it 34. But I receive not testimony from man but these things I say that ye might be saved Paraphrase 34. But as for me I need not the testimony of John or any man but yet that you that believe him may believe him of me and so escape and flie from the danger which approacheth you I thus mention to you his testimony which was of such authority with you 35. He was a burning and shining light and ye were willing for a season to rejoice in his light Paraphrase 35. He was that Elias described Ecclus. 48. by being like fire and his word burning like a lamp and for a while you liked well to hear him but assoon as he testified of me then you presently rejected him 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same works that I doe bear witnesse of me that the Father hath sent me Paraphrase 36. But I have no need of that testimony of his for the working of those miracles which God hath enabled me to work is a greater demonstration of my being sent by God then John Baptist's testimony that he saw the Spirit descend upon me 37. And the Father himself which sent me hath born witnesse of me Ye have neither heard his voice at any time nor seen his shape Paraphrase 37. And God the Father by voice from heaven hath testified of me But ye as according to your Fathers desire exprest Exod. 20. 19. Deut. 5. 25. and 18. 16. ye have not heard the voice of God nor seen his appearance so it appears by your actions ye behave your selves as those that know nothing of God ungodly impious men see 1 Joh. 3. 6. 38. And ye have not his word abiding in you for whom he hath âent him ye believe not Paraphrase 38. And for that only means leaft you the word of God revealed to you ye doe not make use of that or live according to it as is apparent by your not believing on me who have seen and heard and know his will and am sent by God as the only means of declaring that will to you and am foretold in the scripture as the Messias to come 39. Search the scriptures for in them ye think ye have eternall life and they are they which testifie of me Paraphrase 39. Look into and examine the writings of the Old Testament whereon you depend and believe that through performance of the Mosaicall precepts you shall have eternall life And on examination you shall find that all those prophecies are types and fulfilled in me and that all the promises of life there made have an aspect on me the giver of life And ye will not come to me that ye might have life 40. And ye will not come to me that ye might have life Paraphrase 40. But ye though ye look upon these as the repository of your present and eternall blisse and though they direct you to me as the only means to attain it yet wilfully reject me and by that means your eternall blisse also 41. I receive not honour from men 42. But I know you that ye have not the love of God in you Paraphrase 41 42. Alas 't is not your approbation or estimation to be acknowledged or wel-spoken of by you that I contend for while I thus speak But to this purpose I say it By your dealing with me who come with this testimony of my Father it is apparent and discernible how farre you are whatever you pretend from all piety and love of God that this testimony of
Jesus saith unto them Loose him and let him go Paraphrase 44. See Note on ch 19. g. 45. Then many of the Jews which came to Mary and had seen the things which Jesus did believed on him 46. But some of them went their ways to the Pharisees and told them what things Jesus had done 47. Then gathered the chief priests and the Pharisees a councel saying What do we for this man doth many miracles Paraphrase 47. It is not a season for us to sit still and do nothing to permit this person to go on without interruption 48. If we let him thus alone all men will believe on him and note b the Romans shall come and take away both our place and nation Paraphrase 48. destroy both our Temple and Nation our religion and government and wholly enslave us 49. And one of them named Caiaphas being the high priest that same year said unto them Ye know nothing at all 50. Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not Paraphrase 49 50. And Caiaphas put into the high priests office by the Procurator see Luke 3. b. made a speech of which this was the summe This is no time of consulting or considering at large what is just to do in what way of justice to proceed with this man We are to consider what is our interest and 't is a Politick maxime that we may do any thing be it otherwise never so unlawful to keep the publick from destruction 51. And this spake he not of himself but being high priest that year he prophesied that Jesus should die for that nation Paraphrase 51. This he spake in words that were a direct prophecie of what God had now designed should come to pass not that he meant it in that sense or thought at all of prophesying but being in place of authority among the Jews at that time he was a fit person for God to make use of as his minister to foretell the purpose of God that Christ should die for the Jews 52. And not for that nation only but that also he should gather together in one the children of God that were scattered abroad Paraphrase 52. And not for the Jews only but that he might call all the Gentiles into the same fold the same Church all the servants of God all that would receive the faith all the world over 53. Then from that day forth they took counsel together for to put him to death Paraphrase 52. From that time they entred into a consultation which they gave not over till they had contrived it to have him put to death 54. Jesus therefore walked no more openly among the Jews but went thence into a countrey neer to the wilderness into a city called Ephraim and there continued with his disciples Paraphrase 54. Hereupon Jesus did not publickly see Note on ch 7. a. do any thing among the people of Judea 55. And the Jews Passeover was nigh at hand and many went out of the countrey up to Jerusalem before the Passeover to purifie themselves Paraphrase 55. That they might be cleansed from legal impurity from which till they were cleansed they could not celebrate the Passeover and that all that were under any vow of Nazaritisme might timely perform it see Note on Act. 21. 23. 56. Then sought they for Jesus and spake among themselves as they stood in the Temple What think ye that he will not come to the feast Paraphrase 56. This being that feast unto which every one was to come to Jerusalem and no excuse being sufficient for not coming but that of invincible necessity what can be conceived the reason why he cometh not up 57. Now both the chief priests and the Pharisees had given a commandement that if any man knew where he were he should shew it that they might take him Annotations on Chap. XI V. 33. Was troubled ãâã ãâã ãâã ãâã ãâã is to be troubled with any passion but in this Gospel peculiarly with grief So ch 12. 27. Now is my soul troubled ãâã ãâã ãâã ãâã ãâã in respect of death approaching so ch 13. 21. Jesus having said this ãâã ãâã ãâã ãâã ãâã was troubled in spirit to think of his being delivered up by Judas So in his exhortation to the disciples when he tels them of his death ch 14. 1. ãâã ãâã ãâã ãâã ãâã c. Let not your heart be troubled and ver 27. 't is set distinct from fear the other passion Let not your heart be troubled nor cowardly so here 't is joyned with groaning in spirit as expressions of inward grief as the tears that follow v. 35. are outward evidences of it As for the form of speech in the Greek ãâã ãâã ãâã ãâã ãâã he troubled himself that is but an idiome of the Hebrews who oft use the reciprocal voice Hithpael for a Passive V. 48. The Romans shall come The Jews in Councel seeing the miracles which Jesus did this especially of raising Lazarus did much fear that professing himself to be the Messias he would soon attempt to make himself King and by the admiration which he had gotten among the people be quickly assisted to it if he were not timely hindred If this were done the consequent seemed visible to them that the Romans to whom they were subject must look upon this as a Rebellion and be by that temptation provoked to come with an army and destroy them utterly That this was their fear is evident by their many groundless objections made afterwards against him that he forbad to give tribute to Cesar that he made himself a King and so opposed himself against Cesar not that they desired the continuance of Cesars power over them but that their fear of a yet farther conquest from the Romans made them unwilling to provoke them And this the rather because of a tradition among them that a little before the end of the world there should come one to destroy them called ãâã ãâã ãâã ãâã ãâã which is by an easie change Romulus This seems to be but the depravation of some prophecie from God which foretold the coming of the Romans in the last days meaning the days of Messias to destroy them and demonstrates their expecting and believing that the Romans were the people from whence the change of their religion and over-running their nation should come And therefore when they see the doctrine of Christ thrive so well gather so many Proselytes and that the miracles which he did were so great as might well set him up for a King or Messias which they through their unbelief would not acknowledge him to be truly it follows that they presently apprehend the Romans coming in the ãâã ãâã ãâã ãâã ãâã now mentioned to destroy their religion signified by the word place and carry them out of their countrey that is destroy their nation or else wholly to change their laws rule them as conquer'd people But
here It is ordinary for words to lose their native significations and to be used in a greater latitude then originally belongs to them and so we know ãâã ãâã ãâã ãâã ãâã to be dip'd or wash'd is used not onely of water but of the holy Ghost and fire And then why may not the words be thus rendred ãâã ãâã ãâã ãâã ãâã to whom having dip'd I shall give the piece of bread by dipping meaning putting the hand into the dish and then ãâã ãâã ãâã ãâã ãâã having dip'd that is put in his hand he gives the crust or piece of bread to Judas telling John at the same time that he that he should next give it to was he that should deliver him up CHAP. XIV 1. LET not your heart be troubled ye believe in God believe also in me Paraphrase 1. As your believing in God my father will afford you many privileges and antidotes against worldly trouble so will also your believing in me 2. In my fathers house are many mansions If it were not so I would have told you I go to prepare a place for you 3. And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Paraphrase 2 3. In heaven there is room for you abundantly as well as for me and so there is no need that I should tell you this truth which otherwise I would have told you and which would give you cause to rejoyce and not be sad at my departure that my going is but as your harbinger to prepare for you and when I have done that then as an harbinger I will come back again and meet you and so introduce you thither Act. 1. 11. 4. And whither I go ye know and the way ye know Paraphrase 4. I suppose you know the place to which I go and the way which will bring you thither also 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6. Jesus saith unto him I am the way and the truth and the life no man cometh unto the Father but by me Paraphrase 6. I am the true and living way sent by my Father to direct all men to that way wherein he expects and requires to be served and there is no other way to come to the knowledge of his will or the enjoyment of life with him but by me and the same way that I go before you 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him Paraphrase 7. If you had thoroughly known me who come onely in my Fathers name and to reveal his will to you ye had also known my Father who being invisible is no otherwayes to be known but as he is revealed in me and now see Mat. 23. note m. although ye never saw my Father yet having seen and known me who am his image ye have both seen and known him 8. Philip saith unto him Lord shew us the Father and it sufficeth us Paraphrase 8. Philip not considering the sense of that last speech saith unto him Lord shew us the Father And that one thing the shewing us the Father will sure convince all without any other argument 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Father and how sayest thou then Shew us the Father Paraphrase 9. I tell thee again Philip I am the image of my Father and so he that hath seen me and heard my doctrine hath seen my Father and knows his will also And after this this of thine is an impertinent unnecessary demand 10. Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Paraphrase 10. Let me ask you do you not believe confidently that whatsoever I do or teach I do by the Fathers appointment and that it is the power of him that acts in me whatsoever I say or do doctrine or miracles is of him see note c. 11. Believe me that I am in the Father and the Father in me or else believe me for the very works sake Paraphrase 11. Take my word for it but if you will not do so let my miracles demonstrate it to you 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father Paraphrase 12. Those that have now been my disciples shall be able to do the same miracles that I do Mar. 16. 17. nay greater upon my sending down the holy Ghost upon you shall speak with tongues c. 13. And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son Paraphrase 13. And whatever miracle you shall in my name pray for power to do that I will enable you to do and so by the shewing forth my power in you after my departure glorifie him who hath sent me 14. If ye shall ask any thing in my name I will do it Paraphrase 14. And of this be confident whatsoever miracle you pray for power to do and pray for it in my name grounding your requests on this promise of mine unto you and doing it in order to my service for the propagating of the Gospel it shall be granted you 15. If ye note a love me keep my commandements Paraphrase 15. Doe but ye expresse the sincerity of your love to me by obedience to my precepts 16. And I will pray the Father and he shall give you another note b Comforter that he may abide with you forever Paraphrase 16. And I will ask my Father and when I am gone he shall send you the holy Ghost who for the several parts of his office 1. to intercede as an advocate 2. to exhort 3. to comfort is best exprest by the word Paraclete which in Greek signifies all these three and he when he cometh shall abide with you forever not departing as I now doe but continuing with you as long as you adhere and continue obedient to my precepts v. 15. 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Paraphrase 17. This Paraclete is the Spirit of my Father that shall lead you into all truth Him carnall and worldly men that value nothing but the visible pomps and powers of the world they that have looked for a temporall glorious Messias shall make nothing of because he is farre from any part of that he is not so much as visible to outward eyes but only by inward effects and so neither known nor valued
and who by his coming will open mens eyes and give them a right understanding of me he shall maintain my cause against all opposers by coming down on you shall give you assurance of my being sent from God and by the gift of tongues shall enable you to convince all others and shall constitute you witnesses of it to all as being the fittest to doe so by your having been eye-witnesses of all that I have done having been with me at the first and never departed from me since Annotations on Chap. XV. V. 20. Kept The joyning of ãâã ãâã ãâã ãâã ãâã here with ãâã ãâã ãâã ãâã ãâã makes it seem a little probable that ãâã ãâã ãâã ãâã ãâã should be here taken in an ill sense for an infidious observing or treacherous watching of Christs words as ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are sometimes used see Lu. 20. 26. and so also the Hebrew ãâã ãâã ãâã ãâã ãâã Psal 56. 7. they observe that is watch my steps when they lay wait for my soul and Job 7. 20. ãâã ãâã ãâã ãâã ãâã when God is said to be the observer of men But the use of this phrase ãâã ãâã ãâã ãâã ãâã in the New Testament especially in the writings of S. John ch 8. 55. ch 14. 23 24. ch 17. 6. 1 Joh. 2. 5. Rev. 3. 8. and 10. ch 22. 7 9. and that with ãâã ãâã ãâã ãâã ãâã commands in stead of ãâã ãâã ãâã ãâã ãâã words very often and particularly in this Chapter v. 10. twice will be sufficient reason to reject this rendring and to read it literally If they have kept my word they will also keep your word that is obey and observe it making their not observing the word of Christ an argument that they will not observe the Apostles neither or that by this experiment of their dealing with Christ they maylarn what kind of dealing or entertainment is to be looked for from the world for the disciples of Christ agreeable perfectly to what was before said of the worlds persecuting them also V. 25. Without a cause The Greek ãâã ãâã ãâã ãâã ãâã which properly signifies gratìs without any hire freely without intuition of wages and is so taken Mat. 10. 8. Rom. 3. 24. 2 Cor. 11. 7. Apoc. 21. 6. 22. 17. is here and Gal. 2. 21. taken for without a cause whether Impellent as here they hated me without any motive or impulsive to hatred on my part offered to them or Final as in the Galat. Then did Christ die in vain or to no purpose The reason of these various acceptions of the word beyond its native extent is to be setch'd from the like use of the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies both these and proportionably the Greek though naturally it doe not extend to these is according to the custome of these writers used in the same largenesse as the Hebrew is CHAP. XVI 1. THese things have I spoken unto you that ye should not be offended Paraphrase 1. All this have I said to fortifie you that you should not be deterred from my service by the hazards which attend it 2. They shall put you out of the synagogues yea the time cometh that whosoever killeth you will think that he doth God service Paraphrase 2. They shall remove you from their assemblies c. 9. b. and when they have done so within a while they shall think it not onely lawfull but acceptable to God and of the nature of a sacrifice which propitiates for other offences to put you to death 3. And these things will they doe unto you because they have not known the Father or me Paraphrase 3. And the ground of their doing so is the great impiety of their hearts see c. 6. note d. their not liking either the old commands of my Father or those which I now bring from him 4. But these things have I told you that when the time shall come you may remember that I told you of them And these things I said not unto you at the beginning because I was with you Paraphrase 4. Till this time that I am ready to depart from you I did not think fit to say this to you because whilst I was here all the malice of men bent it self wholly against me letting you alone 5. But now I goe my way to him that sent me and none of you asketh me Whither goest thou 6. But because I have said these things to you sorrow hath filled your heart Paraphrase 5 6. But now as you come to be uppermost in this employment of revealing my Fathers will the opposition will light on you This departure of mine fills you with sadnesse and you are so intent upon the sad thought of it that you doe not ask one question about the end of my journey or about the benefit that may redound to you by it and shall certainly doe so 7. Neverthelesse I tell you the truth It is expedient for you that I goe away for if I goe not away the note a Comforter will not come unto you but if I depart I will send him unto you Paraphrase 7. For let me tell you the holy Ghost is not to come till after my departing and his coming shall be of more advantage to you then my staying would be 8. And when he is come he will reprove the world of sinne and of righteousnesse and of judgement 9. Of sinne because they believe not on me Paraphrase 8 9 10 11. And when he comes he will plead my cause against the world and lay against it all the three sorts of actions that are amongst the Jewes usuall in their courts 1. He shall charge it with the crime of not believing in me by the gift of tongues c. evidencing that I that am to be preached by that means am indeed the true Messias and so likewise by the fulfilling those predictions which now I give you 2dly He shall vindicate and justifie my mission and innocence by my ascension to heaven taking me away out of the reach of humane malice and rewarding my patience with his consolations 3dly He shall urge and work revenge upon Satan and his instruments who crucified me and retaliate destruction back upon them 10. Of righteousnesse because I goe to my Father and ye see me no more 11. Of judgment because the Prince of this world is judged 12. I have yet many things to say unto you but you cannot bear them now Paraphrase 12. Beside all that I have yet said I have many things concerning the Christian law to reveal to you which being so distant from the law of the Jewes wherein ye have been brought up and for which you are so zealous ye cannot yet receive or be patient of them see Orig. cont Cels l. 2. 13. Howbeit when he the Spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever
his before v. 20. but now by this sending ãâã ãâã ãâã ãâã ãâã Apostles for ever after sent as Commissioners to supply his place to performe those offices over the world to plant a Church which he being now about to return to his father could not corporally do and so to succeed him in his office and they again to send or constitute others in the like manner see Note on Lu. 6. d. V. 22. Receive ye the Holy Ghost ãâã ãâã ãâã ãâã ãâã receive the holy Ghost signifies here not the actual giving of the holy Ghost for that came not on them till Act. 2. and they are appointed to stay at Jerusalem Lu. 24. 49. till they were endued with power from above which therefore now before his Ascension they had not received and when the Spirit came it would lead them into all truth and as yet it appears by their question Act. 1. 6. that they were not thus led into all truth but only the confirming to them his former promise and by the ceremony of breathing on them to expresse the ãâã ãâã ãâã ãâã ãâã the eternall breath and Spirit of God sealing it as it were solemnly unto them and preparing and fitting them for the receiving of it So saith Theophylact ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã The words receive the holy Ghost signifie be ye ready to receive him And again ãâã ãâã ãâã ãâã ãâã c. He breathed on them not now distributing the perfect gift of the holy Ghost for that was to be done at Pentecost but fitting them for the receiving of it For though in the next words whose signes c. the power of the Keys or stewardship in the Church were actually instated on them yet was not this to be exercised by them till the holy Ghost came down upon them as Ephes 4. 8. It is first he gave gifts unto men at the descent of the Spirit and then gave some Apostles c. v. 11. This interpretation of this place will direct to the full importance of those words Lu. 4. 49. I send the promise of my father upon you so as to render them directly parallel to this The promise of the Father was the holy Ghost Joh. 15. 26. and the I send upon you all one with ãâã ãâã ãâã ãâã ãâã receive him And then the power from on high in the end of the verse clearly signifies that visible mission of the holy Ghost And all this most aptly delivered for the proof of the words here immediately precedent As my father sent me so send I you intimating that as at his mission from his father to his office he was anointed or consecrated with or by the holy Ghost Act. 10. 38. by descent of the holy Ghost on him at his Baptisme Lu. 3. 23. so the Apostles at their mission or entrance on their power should be consecrated also V. 23. Whosoever sins ye remit That the power of binding and loosing in Saint Matthew first promised c. 16. then farther described for the manner of it c. 18. the power of the Keyes of admitting and excluding out of the Church and so the power of Excommunication put into the hands of the Apostles first and from them communicated to the succeeding Governours of the Church is it which is here given by Christ may appear by the words ãâã ãâã ãâã ãâã ãâã remit and ãâã ãâã ãâã ãâã ãâã retain which are perfectly all one with ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã loosing and binding in S. Matthew If there be any difference it is only this that ãâã ãâã ãâã ãâã ãâã signifies to bind ãâã ãâã ãâã ãâã ãâã signifies to keep bound as well as to bind in which respect ãâã ãâã ãâã ãâã ãâã is here more proper in this place then the other because the order is here inverted and ãâã ãâã ãâã ãâã ãâã retaining put after ãâã ãâã ãâã ãâã ãâã remitting and so the word which signifies to keep bound is more critically adapted to this place then ãâã ãâã ãâã ãâã ãâã to bind would have ãâã and yet when binding is mentioned first ãâã ãâã ãâã ãâã ãâã ãâã in the other places is as exact as ãâã ãâã ãâã ãâã ãâã This slight difference being granted the words are otherwise to all uses perfectly Synonymous ãâã ãâã ãâã ãâã ãâã remit and ãâã ãâã ãâã ãâã ãâã loose especially as applyed to sin both signifie forgiving of it the first referring to sin in the notion of a debt or thraldome to both which it is applied in the New Testament to ãâã ãâã ãâã ãâã ãâã debts Mat. 6. 12. ãâã ãâã ãâã ãâã ãâã captivity Lu. 4. 18. the second to sin in the notion of a band so Gen. 4. 12. ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã my sin is greater then can be forgiven So Exod. 32. 21. ãâã ãâã ãâã ãâã ãâã O that thou wouldest forgive them that sin And so ãâã ãâã ãâã ãâã ãâã Job 42. 9. ãâã ãâã ãâã ãâã ãâã he forgave them their sin by Job that is by his mediation where the Hebrew read ãâã ãâã ãâã ãâã ãâã God accepted the person of Job So also for ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the same Hebrew word ãâã ãâã ãâã ãâã ãâã is by the Septuagint rendred by both of them ãâã ãâã ãâã ãâã ãâã Jer. 33. 1. ãâã ãâã ãâã ãâã ãâã Dan. 10. 8. 11. 6. and so Act. 2. 24. ãâã ãâã ãâã ãâã ãâã being holden is set opposite to ãâã ãâã ãâã ãâã ãâã loosing and so must signifie being kept bound and so almost in all other places it signifies to hold fast or take hold of and is sometimes joyned with ãâã ãâã ãâã ãâã ãâã as holding fast is preparative to binding Mat. 14. 3. ãâã ãâã ãâã ãâã ãâã laying hold on him bound him and Rev. 20. 2. ãâã ãâã ãâã ãâã ãâã he held fast and bound So in S. Basil speaking of the freedome of Christians in their bands he saith they are ãâã ãâã ãâã ãâã ãâã bound but not capable of binding And accordingly it is affirmed by Theophylact on Mat. 13. that Christs promise of the power of binding and loosing was fulfilled in these words Whose sins you do remit they are remitted c. And therefore whatsoever is brought by some to avoid the force of those places in S. Matthew and to cast off the censures of the Church by affirming that to bind there is to declare forbidden and to loose to declare lawfull being utterly unappliable to this place where it is not whatsoever as there which is more lyable to that misinterpretation but whose sinns c. which is no way capable of it for it cannot be imagined that Christ should mean whose sinnes ye shall declare lawfull or unlawfull by this one method of searching the meaning of these two words in this place is proved utterly uneffectuall Of this see more at large in the Tract of the
c. 46. So again ch 19. 6. the Ephesian disciples being newly baptized in the name of Jesus v. 5. by the Apostles benediction and imposition of hands the holy Ghost came upon them and they spake with tongues and prophefied And so ch 2. 38. when Peter tells them that upon their Repentance and Baptisme they should receive ãâã ãâã ãâã ãâã ãâã the gift of the holy Ghost the very phrase which is used of Cornelius's family it follows accordingly ch 4. 31. the place was shaken and they were filled with the holy Ghost and so beside the inward gifts and graces of the Spirit they were many of them endowed with those extraordinary gifts which c. 2. 1. had fall'n upon the Apostles and were usefull for the confirming them in the faith and to testifie to them and others the truth of what was preach'd to them And of them that were at that time converted they are now to choose some here for the office of Deacons men full of the Spirit c. CHAP. VII 1. THen said the high Priest Are these things so Paraphrase 1. And the chief priest asked him Whether this whereof he was accused ch 6. 14. of foretelling the destruction of this people and religion of the Jewes were true or no. 2. And he said Men brethren and fathers hearken The God of glory appeared unto our father Abraham when he was in Mesopotamia before he dwelt in Charran Paraphrase 2. And fitting his speech to the point in hand that is to prove the approaching destruction of the Temple by shewing the little merit and great provocations of that people and the no reason why they should be preferred before other nations the free choice and thereupon free promise of God being the only ground of all the mercy that befell them he said I beseech you to give audience The one eternall God of heaven and earth appeared and spake to our father Abraham whilst he was in Mesopotamia as that see Judith 5. 3. in a wider notion contains that whole region on the other side of Euphrates from Canaan v. 2. Syria Chaldea Mesopotamia and Babylonia that is whilst he was in the place of his birth Ur of the Chaldees Gen. 15. 7. 11. 31. before the time that his father Terah and he dwelt in Haran Gen. 11. 31. where in the way from Ur to Canaan they stayed some yeares till Terah's death v. 32. 3. And said unto him Get thee out of thy countrey and from thy kindred and come into the land which I shall shew thee Paraphrase 3. And when he appeared he commanded him saying The countrey where thou art is overrun with all villany and therefore that thou mayst keep thy self free from their idolatries and other vices accompanying them I command thee to forsake that place and thy fathers house Gen. 12. 1. and remove into another land which I shall appoint and direct thee to viz. the land of Canaan which though now possess'd by others yet I will give unto thee and to thy seed entirely Gen. 13. 14. and by thy readinesse to take this journey on this command I shall discern thy obedience to me 4. Then came he out of the land of the Chaldeans and dwelt in Charran and from thence when his father was dead he removed him into this land wherein ye now dwell Paraphrase 4. Then in obedience to that command he went out of that countrey of his and his father Terah with him as farre as Haran Gen. 11. 31. and after he had dwelt in Haran some years according to God's command he removed into Canaan Gen. 12. 5. 5. And he gave him none inheritance in it no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him when as yet he had no child Paraphrase 5. And there he pitched his tent and built an altar v. 7 8. but was soon fain to remove into Aegypt ver 10. and there to so journ having received a promise of God that he would give him this whole land of Canaan ch 12. 7. for him and his seed to possesse when as ye he had no child nor likelyhood to have any nor any kind of estate in the land but was a stranger or sojourner there Gen. 17. 18. 20. 1. 21. 34. 23. 4. 6. And God spake on this wise that his seed should sojourn in a strange land and that they should bring them into bondage and intreat them evil note a four hundred years Paraphrase 6. And Gen. 15. 13. God spake to him again concerning this matter that before this promise should be performed to him his posterity should first sojourn in Canaan and then go down to sojourn in Aegypt and there should suffer and be for some time oppressed like slaves till the end of 400 years from the time of the birth of Isaac not from the time of the going into Aegypt untill the time that the iniquity of the seven nations all concluded there as Amos 2. 9 10. under the generall name of the Amorites which inhabited this promised land should be filled up and so they fit for God in justice to destroy them and give away their land them Gen. 15. 16. 7. And the nation to whom they shall be in bondage will I judge said God and after that shall they come forth and serve me in this place Paraphrase 7. And then in the 4 th generation Gen. 15. 16. after Jacob Moses and Aaron which brought them out being the sons of Amram the son of Cohath the son of Levi one of Jacob's sons that went down with him into Aegypt when the time comes of bringing them out of their Aegyptian slavery and giving them this land I will saith God Gen. 15. 14. lay heavy punishments on the Aegyptians and by that means make them release thy posterity and so they shall come and possesse this land and serve me in it 8. And he gave him the covenant of circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs Paraphrase 8. And God made a covenant with him and appointed circumcision as a seal of it and accordingly Abraham when Isaac was born circumcised him the eighth day and Isaac begat and circumcised Jacob and Jacob his twelve sons the heads of the twelve tribes of which this people consisted 9. And the Patriarchs moved with envy sold Joseph into Aegypt but God was with him Paraphrase 9. And those sons of Jacob were much displeased with one of their brethren viz. Joseph and sold him into Aegypt but when he was there God protected and provided for and advanced him miraculously 10. And delivered him out of all his affliction and gave him favour and wisdome in the sight of Pharaoh king of Aegypt and he made him governour over Aegypt and all his house Paraphrase 10. And when he was cast into prison
came from you Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ Paraphrase 26. Persons with which we have little reason to find any fault in what they have asserted in this matter of difference but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness and run the hazard of their lives for the Gospels sake and for the service of Christ 27. We have sent therefore Judas and Silas who note c shall also tell you the same things by mouth Paraphrase 27. We have sent I say with them Judas and Silas on purpose that they might tell you by word of mouth more at large what here we write more briefly 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burthen then these necessary things Paraphrase 28. viz. that we the Bishop of Jerusalem to which as the prime Metropolis all Syria and Antioch doth belong together with Peter and John the Apostles here abiding and the Bishops of Judaea all together in councel having prayed to God to send his holy Spirit to abide among us and to lead us into all truth have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision or other Judaical observances ordinarily required of all that will be Jewish Proselytes or enter into the Mosaical Covenant or to any more then those few things that have among the Jewes been required of all Proselytes of the gates that is of all the Gentiles that were in any wise permitted to come into their âemple to worship God 29. note d That ye abstain from meats offered to Idols and from blood and from things strangled and from fornication from which if ye keep your selves ye shall doe well Fare ye well Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah which sort of precepts if you observe there shall be no more of the Mosaical Law required of you particularly circumcision shall not 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle Paraphrase 30. calling the Church together presented the Decretal Epistle to them in the presence of the whole congregation 31. Which when they had read they rejoiced for the consolation Paraphrase 31. And when the Church had received and read the letter they were much joyed at the approbation of their practise by the Apostles see note on Joh. 14. b. 32. And Judas and Silas being note e prophets also themselves exhorted the brethren with many words and confirmed them Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit able to expound and interpret Scripture and usually employed in confirming and building up believers in the faith and accordingly thus they did here 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles Paraphrase 33. And when they had stayed at Antioch some time they took their leaves to depart with farewells and thanks and prayers for their prosperity v. 40. see Mat. 10. 13. and the like to those of Jerusalem James and Peter c. which had sent them 34. Notwithstanding it pleased Silas to abide there still Paraphrase 34. But upon some occasion Silas chose not to return yet but stayed with Paul and Barnabas 35. Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also Paraphrase 35. And Paul and Barnabas stayed at Antioch instructing them that had received the faith and revealing it to them that had not and so did also divers others of the disciples which came thither c. 11. 19. 36. And some daies after Paul said unto Barnabas Let us goe again and visit our brethren in every city where we have preached the word of the Lord and see how they doe Paraphrase 36. and see how they advance in the knowledge of Christ and confirm them ver 41. 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work Paraphrase 38. But because this John had left them when he went from Pamphylia c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their businesse Paul resolved he should not be taken with them 39. And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sayled unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the grace of God Paraphrase 40. to the favour and mercy of God 41. And he went through Syria and Cilicia confirming the Churches Annotations on The Acts of the holy Apostles Chap. XV. V. 14. Visit the Gentiles ãâã ãâã ãâã ãâã ãâã in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. ãâã ãâã ãâã ãâã ãâã where the Hebrew hath ãâã ãâã ãâã ãâã ãâã and I will rejoyce or delight It is true the word signifies to visit Luke 1. 68. and that may be thought also to have at some distance an Infinitive ãâã ãâã ãâã ãâã ãâã to shew mercy after it v. 72. But ãâã ãâã ãâã ãâã ãâã here is another kind of phrase ãâã ãâã ãâã ãâã ãâã hath no Noune after it but onely and immediately an Infinitive mood and so is parallel onely to that before mentioned in the Septuagint and so in reason must be interpreted V. 24. Subverting your soules ãâã ãâã ãâã ãâã ãâã is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius ãâã ãâã ãâã ãâã ãâã it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius ãâã ãâã ãâã ãâã ãâã removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present ãâã ãâã ãâã ãâã ãâã is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. ãâã ãâã ãâã ãâã ãâã c. where the ship was to be unladed of its burthen and so Mat. 2. 4. ãâã ãâã ãâã ãâã ãâã where is Christ to be born and 1. Cor. 15. 35. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã how can it be that the dead shall be raised and with what body shall they come So Joh. 14. 19. ye see me and the world seeth me no more ãâã ãâã ãâã ãâã ãâã in the present tense where the sense is ye shall and the world shall not see me in
and skill in the Scriptures of the old Testament see v. 28. 25. This man was instructed in the way of the Lord and being servent in the Spirit he spake and taught diligently the things of the Lord knowing only the baptisme of John Paraphrase 25. This Apollos had been instructed in the Gospel and being in respect of knowledge not so perfectly instructed in all things as yet see v. 26. yet being very zealous in the way wherein he was entred he began to preach the Gospel among them out of the Prophets instructing them in the Christian doctrine very truly and agreeably to the rule taught by the Apostles as farre as his instruction went and this before he was baptized with the Christian baptisme being only received by John to the believing in him that was to come so as the Ephesian disciples c. 19. 2. 26. And he began to speak boldly in the synagogue whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of God more perfectly Paraphrase 26. And he entred into the synagogue of the Jewes and there publickly confidently see note on Joh. 7. a. preacht the Gospel And Aquila and Priscilla hearing that what he preached was all true but yet wanted somewhat of that knowledge which they had attained to he having never ascended above John's baptisme but they higher they communicated it unto him 27. And when he was disposed to passe into Achaia the brethren wrote note d exhorting the disciples to receive him who when he was come helped them much which had believed through note e grace Paraphrase 27. the Christians there exhorted him to goe and wrote to the Church of Corinth and all Achaia commendatory letters by him And he when he came thither did a great deal of good among them farther instructed and confirmed those that by the preaching of the Gospel had formerly been converted to the faith 1 Cor. 3. 6. 28. For he mightily convinced the Jewes and that publickly shewing by the Scriptures that Jesus was Christ Annotations on Chap. XVIII V. 5. Pressed in spirit That which is in the ordinary printed copies ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã in the two great MSS. that of the Kings Library that was sent from Constantinople and the Gr. and Lat. one at Cambridge sent them by Theo. Beza And which of these is the most probable reading is not easily defined ãâã ãâã ãâã ãâã ãâã signifies to be press'd or held fast Mat. 4. 24. Lu. 4. 37. Act. 28. 8. So ãâã ãâã ãâã ãâã ãâã to be press'd or held with fear Job 3. 24. and Luc. 8. 37. ãâã ãâã ãâã ãâã ãâã in Jeremy to be held fast by wine to be overcome by it ãâã ãâã ãâã ãâã ãâã saith Hesychius and again ãâã ãâã ãâã ãâã ãâã to be intangled or held fast which as it really notes being in the power of another so it may be applied to sorrow or any other passion as well as to fear and peculiarly to sorrow So ãâã ãâã ãâã ãâã ãâã Luc. 21. 25. is used for anxiety and 2 Cor. 2. 4. ãâã ãâã ãâã ãâã ãâã anguish of heart and so ãâã ãâã ãâã ãâã ãâã how am I streightned or pained Luc. 12. 50. And thus according to the nature of the word it may be proper enough for the place with which soever it be joyned If with ãâã ãâã ãâã ãâã ãâã then 't is either his own spirit or the Spirit of God If his own then it may signifie him to have had some such extraordinary sorrow or grief upon him to think of his obdurate impenitent countreymen to whom he was then preaching with very little success And so of Apollos we read v. 25. ãâã ãâã ãâã ãâã ãâã that he burned in spirit as when David saith his heart was hot within him and at last he spake with his tongue And so if the Spirit of God then 't is that he was stirr'd up carried or incited by God by revelation But 't is most ordinary for the word ãâã ãâã ãâã ãâã ãâã holy to be prefix'd to the word Spirit when 't is taken in this sense as c. 16. 6. and so this last is not so probably the meaning so likewise if it be ãâã ãâã ãâã ãâã ãâã in speech it will then signifie no more then that he spake very earnestly and that is the importance of ãâã ãâã ãâã ãâã ãâã following he testified and earnestly insisted on it and prov'd that Jesus was indeed the Messias which the Jewes denied That this may be the meaning appears not improbably by another parallel expression ver 28. for there as Apollos was doing the same thing that Paul here earnestly labouring to convince the Jewes that Christ was the Messias so the expression peculiarly belongs to ãâã ãâã ãâã ãâã ãâã speech not ãâã ãâã ãâã ãâã ãâã spirit ãâã ãâã ãâã ãâã ãâã or as I suppose it should be ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã he did publickly with intention or earnestnesse of speech convince the Jewes demonstrating by the Scriptures that Jesus is the Christ Where the force and power of his speech and arguments contained in it was that which was meant by ãâã ãâã ãâã ãâã ãâã To what hath been said may be added that the antient Greek and Latine MS. after ãâã ãâã ãâã ãâã ãâã in the end of the verse hath annexed these words ãâã ãâã ãâã ãâã ãâã and having had much speech and interpreted the Scriptures which as it makes it more fully parallel with that of v. 28. so it enclines to the reading of ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã speech not spirit V. Had a vow The ãâã ãâã ãâã ãâã ãâã had a vow here is not to be referr'd to Paul but to Aquila for with his name is conjoyned ãâã ãâã ãâã ãâã ãâã c. shaving his head without so much as a comma between in some printed copies And it is not improbable that when it is said v. 19. that Paul went to Ephesus and left them there the ãâã ãâã ãâã ãâã ãâã there should not denote Ephesus to which but Cenchrea from which he came for why should his leaving them at Ephesus be immediately subjoyned to his coming thither and this on this occasion to purifie himself and to be shaved to which some stay at least seven daies was necessary This vow was without all question the vow of the Nazarites among the Jewes Num. 65. which was not alwaies for life but sometimes for a determinate time wherein they did ãâã ãâã ãâã ãâã ãâã and not suffer the razor to come upon them but when that time was past then one part of the vow was to be shaved v. 18. and to offer up the haire called the haire of his separation to put it in the fire which is under the sacrifice of the peace-offerings and accordingly here is shaving himself for he had a vow But because
the 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã one that chose or accepted or favoured ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã signifies both truth and justice and is rendred by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and here one of them is put for the other ãâã ãâã ãâã ãâã ãâã truth for ãâã ãâã ãâã ãâã ãâã justice so as on the other side ãâã ãâã ãâã ãâã ãâã the unjust mammon is opposed to the true riches See Note on Mat. 23. f. V. 15. Their thoughts the mean The ãâã ãâã ãâã ãâã ãâã here are the practical ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is somewhat more then ãâã ãâã ãâã ãâã ãâã it signifies an addition to ones proper name and so it was here The Gnosticks assumed to
with ãâã ãâã ãâã ãâã ãâã and when ãâã ãâã ãâã ãâã ãâã what I hate in one place is ãâã ãâã ãâã ãâã ãâã what I would not v. 16. and that again ãâã ãâã ãâã ãâã ãâã the evil that I would not v. 19. and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are directly all one 't is not imaginable how ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã what I hate I do should not be understood ãâã ãâã ãâã ãâã ãâã of doing evil this being no less than a direct contradiction to interpret ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã for that is ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if ãâã ãâã ãâã ãâã ãâã signifies ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words ãâã ãâã ãâã ãâã ãâã I do c. of meer ãâã ãâã ãâã ãâã ãâã thinking or phansying only ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents ãâã ãâã ãâã ãâã ãâã or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâtions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from ãâã acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that liveâ pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
clear we have not yet attained to and also from death it self by the resurrection of the body 24. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for Paraphrase 24. For though by the promise of Christ we certainly expect this rescue in Gods time yet this we have as yet no possession of save onely in hope which according to the nature of it is of things not presently enjoyed for vision or possession excludeth hope 25. But if we hope for that we see not then do we with patience waite for it Paraphrase 25. All that hope doth is to provide us patience of what hardships at present lye upon us being confident that in God's time we shall be though yet we are not rescued out of them 26. Likewise the spirit also helpeth our note n infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Paraphrase 26. And for the fortifying and confirming of this hope and this patience in us even in the time of our greatest present pressures we have this advantage from Christ now in the Gospel his spirit that raised him from the dead and will raise us v. 11. intercedes and prayes for us at the right hand of his father where he alwayes maketh intercession for us that not what is most easie but most advantageous may be sent us And so though according to the notion of things under the law temporal felicity was a very considerable thing and affliction in this world an expression of God's wrath now under the Gospell there is a speciall kinde of provision made by assuring us that God knows best what is for our turns and consequently that when we pray but know not our selves what is best nor consequently what we ought to pray for particularly health or wealth or honour then Christ joynes his helping hand to ours joynes his all-wise and divine prayers for that which he knows we most want to our prayers and so helps to relieve us in all our distresses not by rehersing or reciting all our particular requests and inforcing them upon his father but which is far more for our turnes presenting unto him our general wants interceding yea more then interceding for us even powerfully bestowing those things which are truly best for us though oft-times they be least for-our palates at the present 27. And he that searcheth the heart knoweth what is the minde of the spirit because he maketh intercession for the Saints according to the will of God Paraphrase 27. ãâ¦ã that ãâ¦ã of hearts knoweth our wants exactly understands also the desire and intention of the spirit of Chrâââ ãâ¦ã heed of its being articulately formed in words viz. that interceding for all holy men it askes for them all those things that tend to the making them better whatsoever God likes and thinks best for them not what they like themselves and this immediately God grants to us whatsoever it is sometimes tribulations and afflictions as the most proper and agreeable for us 28. And we know that all things work together for good to them that love God to them who are the called note o according to his purpose Paraphrase 28. And accordingly this we know and finde that all things that doe come to pass or befall them that sincerely love God those that cordially adhere to him or that according to the purport of the Gospell are received and favoured by him see Rom. 1. 6. and note on Mat. 20. c. doe by the gracicious disposition of God concurre and cooperate to their advantage which sure is a signe that the spirit of Christ by its intercession obteines for all such those things that are best for them v. 27. though not at present so pleasing for themselves 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Sonne that he might be the first born amongst many brethren Paraphrase 29. For indeed whatsoever thus befalls us is not to be look'd on as the act of man by some generall permission onely of God but as his special decree and choice for us For all whom God hath foreapproved and acknowledged for his according to the purport of the Gospell whom he knew as a shepheard doth his flock Joh. 10. 14. that is the lovers of God so favoured by him v. 28. and c. 11. 2. those he hath also foreappointed to suffer 2 Thess 3. 3. after the manner of Christ Phil. 3. 10. that they might be like unto him as younger brothers unto the elder Heb. 2. 10. and 12. 2. that he might have a Church of persecuted Christians attaining to deliverances and to glory v. 18. just as he himself hath done before them 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Paraphrase 30. And those whom he hath thus predetermined to sufferings those he hath accordingly called to suffer actually 1 Pet. 2. 21. and those whom he hath thus called to suffer those upon such tryals sincerely past he justifieth or approveth of commendeth and pronounceth them sincere and those again he either hath or certainly will reward with eternall glory 31. What shall we then say to these things If God be for us who can be against us Paraphrase 31. What difficulty then can there be in all this what matter of doubt but that it will go well with us For if God be a friend all tends to our good which was the thing to be proved v. 28. and is proved convincingly v. 29 30. by an argument called by Logicians Sorites 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Paraphrase 32. For he that parted with his own Son in his bosome and delivered him up to dye for our sakes how is it possible that he should not complete that gift by bestowing all other things that are profitable for us and either afflictions or deliverances from present pressures as he sees them most for our reall advantage 33. Who shall lay any thing to the charge of God's elect It is God that justifieth Paraphrase 33. Who shall produce any accusation against those whom God doth approve of This the Jewes did most bitterly against the Christians and especially against Saint Paul the Apostle of the Gentiles judging them for breakers of the Law c. c. 2. 1. and c. 7. 2. 'T is certain that God hath acquitted them 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Paraphrase 34. And then who dares be so bold as to condemne them As for us whatever
and denotes those lawes which God had given to the Jewes beside the Moral Law or law of Nature to all the peculiar ordinances of Circumcision c. So Heb. 9. 1. The first covenant had ãâã ãâã ãâã ãâã ãâã ordinances ãâã ãâã ãâã ãâã ãâã saith Theophylact types institutions lawes as also ãâã ãâã ãâã ãâã ãâã worships and ãâã ãâã ãâã ãâã ãâã meaning the Tabernacle all which were peculiar to the first covenant the Mosaical oeconomy so Luk. 1. 6. where to ãâã ãâã ãâã ãâã ãâã the commandements or Moral Law is subjoyned ãâã ãâã ãâã ãâã ãâã ordinances or Jewish observances And so here ãâã ãâã ãâã ãâã ãâã is the ordinances of the Law or statute-law as it were as that of Circumcision c. which being designed by God to teach them abstinence from all impurity but not so made use of by the carnal Jewes is said here to be perfected and compleated by Christ by his plain precepts of inward purity By this perhaps may be explained Rev. 19. 8. where of the ãâã ãâã ãâã ãâã ãâã fine linen pure and white it is affirmed that it is ãâã ãâã ãâã ãâã ãâã which may be rendred the ordinances of the sanctuary for so ãâã ãâã ãâã ãâã ãâã signifies Heb. 9. 2 8. that is the garment that the Priest when he entred into the Sanctuary was to wear by the Levitical Law See Note on Rev. 19. a. V. 15. Cry Abba Father The phrase ãâã ãâã ãâã ãâã ãâã may perhaps best be rendred crying Abba that is Father so as the ãâã ãâã ãâã ãâã ãâã be the Neuter not Masculine gender and the abbreviate of ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã which is by interpretation or which is If that be not it both here and Gal. 4. 6. then as Mar. 14. 36. when it is used by Christ who spake Syriack 't is certain that it was but the same word twice repeated so must it be here and no more then a form of compellation wherein a son expresseth his confidence and dependence on his fathers kindnesse and goodnesse to him or else a form of petitioning as in Christ it was Abba Father all things are possible to thee remove this cup from me And so it signifies no more then to look upon God as children on a father as on one that means all good to us if we be not wanting to our selves referring to his rich Evangelical promises in opposition to the more servile affections of the Jewes which performed those external obediences onely that were commanded under penalties but had no care of purity and uprightness of actions as slaves and not as sons That this should be taken from a Roman form of haeredipetae suing to a rich man for his inheritance is but a fancy sufficiently confuted by this that the crying Abba here supposes having received the Spirit of adoption and doth not prepare for it And so Gal. 4. Because ye are not that ye may be sons God hath sent the Spirit of his Son into your hearts crying Abba Father where first they are sons and have the Spirit of Christ in their hearts that filial spirit and because they are such God hath sent c. As for that that follows And if sons then heires that is not peculiar to the Romans neither for though among them the children of both sexes were admitted to inherit but among the Jewes the females were not admitted save in defect of males yet speaking here of sons he may very fitly referre to sons among the Jewes and from the law of their inheriting the fathers goods conclude of all children of God and not only of males for that difference is not at all considered here that they shall doe so too that is be heirs also Besides it was a law among the Jewes as well as the Romans that adopted sons in respect of inheriting were equall with naturall and that is the thing that is chiefly here meant by If sons then heirs that is this adoption into sonship is as sure to bring us the inheritance as if we were the natural sons of God V. 19. Creature The word ãâã ãâã ãâã ãâã ãâã the creation or creature being a general word without a restraint and likewise with ãâã ãâã ãâã ãâã ãâã all joyned to it v. 22. is here set to comprehend all mankind the Gentiles as well as the Jewes and having before spoken of the Jewes here the Gentiles peculiarly Thus ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are all one the creature and the world and ãâã ãâã ãâã ãâã ãâã all the creation as the same is express'd here v. 22. and ãâã ãâã ãâã ãâã ãâã all the world Mar. 16. 15. which is in S. Matthew in the parallel place Mat. 28. 19. ãâã ãâã ãâã ãâã ãâã all nations and so Col. 1. 15. and so also ãâã ãâã ãâã ãâã ãâã the world simply as ãâã ãâã ãâã ãâã ãâã creature here for the heathen world 2 Pet. 1. 4. and elsewhere So ãâã ãâã ãâã ãâã ãâã a new creature 2 Cor. 5. 17. is all one with ãâã ãâã ãâã ãâã ãâã the new man Eph. 4. 24. All by Hebrew idiom wherein ãâã ãâã ãâã ãâã ãâã creature signifies man among their Rabbins as when they say of God ãâã ãâã ãâã ãâã ãâã he shall come to judge the creatures that is men And that this is the meaning of ãâã ãâã ãâã ãâã ãâã 1 Pet. 2. 13. every humane creature that is the heathens peculiarly as farre as the Relative ãâã ãâã ãâã ãâã ãâã subjection will extend it that is to all heathen magistrates in authority over them which is the importance of all v. 17. not all men absolutely but all superiors as it followes ãâã ãâã ãâã ãâã ãâã will appear 1. by the doctrine which he is there confuting that of the Gnosticks which taught liberty and manumission of Christian servants from heathen masters and proportionably of Christian subjects from heathen Kings and 2 dly by the particularity of his care v. 12. that their conversation should be good among the Gentiles that they might not speak ill of them as of evil doers which they would be most apt to doe in case they should withdraw their obedience from their lawfull Princes as soon as they were become Christians and 3 dly by the use of the phrase ãâã ãâã ãâã ãâã ãâã all men in the same sense for the Gentiles among whom they lived Rom. 12. 17 18. with whom they are there required to live peaceably and to doe nothing but what might be ãâã ãâã ãâã ãâã ãâã good before them From which generall precept the Apostle there immediately proceeds to the same particular which is the matter of S. Peter's command obedience to the supreme power then heathen ch 13. 1. see Note on Col. 1. 6. Ib. Waiteth What is here said of the ãâã ãâã ãâã ãâã ãâã the expectation of the creature that is of the Gentile world must be understood according to the sacred
ordinary and in opposition to some other servitude and the ãâã ãâã ãâã ãâã ãâã that followes will incline to interpret it an assumption and delivery out of that that then lay upon the body the persecutions a kinde of Aegyptian servitude which lay then sharply upon the Orthodox Christians and that partly by rescue here out of them granting them Halcyonian dayes as upon the destruction of the Jewes their persecutors they had and partly by the resurrection of the body for those that were not thus rescued in this life Ib. Redemption ãâã ãâã ãâã ãâã ãâã signifies deliverance generally and that from pressure or calamity present or approching ãâã ãâã ãâã ãâã ãâã escaping release and so ãâã ãâã ãâã ãâã ãâã may well be the bodies escaping from those pressures and perils that lye upon that and make it groan also though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure ãâã ãâã ãâã ãâã ãâã of using a word that had been used before in a different sense Thus Luk. 21. 28. your ãâã ãâã ãâã ãâã ãâã redemption deliverance from persecutions draweth nigh and so it seems to be used here of which he saith v. 24. that in hope they are escaped and in the mean time with patience expect v. 25. And of these distresses and the advantages of and deliverance from them he continues the discourse from hence to the end of the Chapter as he had begun it v. 17 18. as that wherein our conformity with our elder brother consisted to suffer as he did and wherein their delivery so glorious and remarkable would be a first preparative conformity to his resurrection But this not to exclude but include also the farther deliverance of the body from death it self by the resurrection which is answerable to Christs resurrection also and promised as the onely means to support their faith and patience who should not be delivered here but lose their lives for the faith of Christ Thus the word is used 1 Cor. 1. 1. V. 26. Infirmities The word ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã weaknesse weak and being weak in the New Testament oft signifies diseaset distresse miseries afflictions that befall our humane state so Mat. 8. 17. it signifies the disease that Christ cured and so Luk. 13. 11 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so ãâã ãâã ãâã ãâã ãâã sick Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15 16. 1 Cor. 11. 30. as on the contrary ãâã ãâã ãâã ãâã ãâã the strong Mat. 9. 12. signifies the healthy and ãâã ãâã ãâã ãâã ãâã Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3 and 7. so c. 6. 2. 11. 1 2 3 6. Act. 9. 37. 19. 12. Phil. 2. 26 27. 2 Tim. 4. 20. Jam. 5. 14. and very oft for sin the disease of the soul And so it signifies here even all the sad particulars mention'd v. 35. and which if the Context be observed will appear to belong unto this place and will be agreeable to the notion of ãâã ãâã ãâã ãâã ãâã which signifying ãâã ãâã ãâã ãâã ãâã labour sorrow is frequently used for disease distress and rendred by the word here used ãâã ãâã ãâã ãâã ãâã weaknesses so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching See note on 1 Cor. 8. b. and on Gal. 4. â V. 28. According to his purpose The phrase ãâã ãâã ãâã ãâã ãâã according to purpose is by Cyril of Hierâsalem thus interpreted that it signifies ãâã ãâã ãâã ãâã ãâã every mans genuine choice and resolution of mind that love of God that casts out feare that courage that is not daunted with sufferings not as Grodecius interprets it cujuslibet propriam voluntatem in opposition to God's but I say every man's genuine that is sincere choise or purpose in opposition to the hypocritical temporary outward profession of some that enter into Christianity For as in him it followes ãâã ãâã ãâã ãâã ãâã if thy body be present among the disciples of Christ or the illuminate but thy mind go not along with thy body it profits thee nothing Thus saith he Simon had his body baptized with water but not his heart illuminated by the Spirit his body descended into and ascended out of the water but his soule was not buried with Christ nor raised again with him And so he concludes ãâã ãâã ãâã ãâã ãâã the purpose of mind when it is genuine or intire all one with ãâã ãâã ãâã ãâã ãâã purpose of heart Act. 11. 23. not as the interpreter reads propositum cùm adest proprium renders thee called that is puts thee in number of those who are styled the called of God that is sincere disciples of his to whom this Gospel-privilege here belongs that all things tend to their good from tribulation to death it self So in the same author a little before ãâã ãâã ãâã ãâã ãâã a good purpose and resolution consequent to the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã having their names enrolled and their persons entred into the military calling is used as a phrase to expresse them to be Christians that had resolvedly taken that calling upon them And so indeed ãâã ãâã ãâã ãâã ãâã is oft taken in the Old Testament for a follower adherent subject servant especially in an army 1 Kin. 1. 41 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father making our sincere embracing of Christs discipleship or the being called that is wrought upon by Christs call effectually and not bringing onely the body to Christ and leaving the mind behind the condition without which the promises and advantages of the Gospel doe not belong to any In the same sense as Clemens Alexandr Strom. 7. speaking of the one true Church in opposition to heretical mixtures saith ãâã ãâã ãâã ãâã ãâã into which those that are just according to purpose are admitted in the sense that elsewhere ãâã ãâã ãâã ãâã ãâã every mans purpose and ãâã ãâã ãâã ãâã ãâã a purpose or resolution of single life is used by him In like manner Theophylact ãâã ãâã ãâã ãâã ãâã A man becomes called according to purpose that is according to his own choice for saith he ãâã ãâã ãâã ãâã ãâã Calling is not sufficient for then all should be saved for all are called but there is need of our will and choice in obeying the call But if the word ãâã ãâã ãâã ãâã ãâã purpose be applied to God which calls and not to them which are obedient to the call then the meaning must be those that are called according to purpose that is those that according to Gods counsels revealed in the Gospel are the men to whom Gods favour and so his promises belong That the former of these is
of the holy Ghost Paraphrase 13. Now that God in whom all our trust is reposed and from whom all good things are to be received bestow on you that cheerfull quiet in stead of the contentions that have been among you and that union and concord in the Christian faith or without any receding from it that thereby ye may have that hope which the Gospel bestowes on you on condition of charity c. encreased unto you into all abundance through the working of the holy Ghost in you 14. And I my self also am perswaded of you my brethren that ye also are full of goodnesse filled with all knowledge able also to admonish one another Paraphrase 14. And though I doubt not but ye that are full of virtue and charity and perfectly know what your Christian duty is are also without my help able to advise one another to doe what I now say that is to abstain from contemning and condemning one another 15. Neverthelesse brethren I have written the more boldly unto you in some sort as putting you in mind because of the grace that is given to me of God Paraphrase 15. Yet I have thought good to write freely to you to stirre you up to the practice of that which you know already this being a branch of my office and authority Apostolical as wel as that of making known the Gospel 16. That I should be the minister of Jesus Christ to the Gentiles ministring the Gospel of God that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost Paraphrase 16. That office I say to which I was sent by Christ Act. 9. 15. to preach the Gospel to the Gentiles as well as the Jewes that the Gentiles might be presented and offered up unto God as a sacrifice most acceptable unto him sanctified not as other sacrifices by any priest on earth but even by the holy Ghost that is that they might be brought to obey the Gospel 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God Paraphrase 17. And for my successe herein I have ground or matter of great rejoicing not in my self but in order to God the author of this successe 18. For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed Paraphrase 18. And herein I shall not need to be so vain as to mention any thing that can be questionable wherein as an instrument in Christ's bands I have wrought and had this successe to my work in bringing the Gentiles to receive and obey the Gospel A work which hath been done by miracles and preaching 19. Through mighty signes and wonders by the power of the Spirit of God so that from Jerusalem and round about unto Illyricum I have fully preached the Gospel of Christ Paraphrase 19. Proving and manifesting my commission and the truth of what I should say by greater evidences then any prophet of old by doing all kinds of miracles as also by speaking of strange languages 1 Cor. 14. 18. and receiving and making known revelations from heaven 2 Cor. 12. 3. And after this manner beginning at Jerusalem and taking a circuit through Phoenice and Syria and Arabia Act. 19. 20. c. I have discharged this my office and preach'd the Gospel to the Macedonians which joyn upon Illyricum 20. Yea so have I strived to preach the Gospel not where Christ was named lest I should build upon another man's foundation Paraphrase 20. By which course it appears that I have not only been carefull not to preach where some other had been before me upon which it might be said that I did only superstruct where others had laid the foundation but I had a kind of ambition in it to make known the Gospel to them that had never heard of Christ 21. But as it is written To whom he was not spoken of they shall see and they that have not beard shall understand Paraphrase 21. To fulfil that glorious prophecie Is 52. 15. that they should be brought borne to God that were never preached to before as the events of Jeremies prophecies should be made good to them to whom the prophecies had not come 22. For which cause also I have been much hindred from coming to you Paraphrase 22. By this means of preaching to some new people or other I have been hindred unexpectedly from coming to you when I have severall times designed it 23. But now having no more place in these parts and having a great desire these many years to come unto you Paraphrase 23. But now having no more occasion to detain me in these parts that I yet foresee and having for many years had an earnest desire to visit you 24. Whensoever I take my journey into Spain I will come to you for I trust to see you in my journey and to be brought on my way thitherward by you if first I be somewhat filled with your company Paraphrase 24. In my journey to Spain I am resolved to doe it taking you in my passage and expecting that you will accompany me some part of my way thither after I have stayed a while and satisfied my self with the pleasure of being among you 25. But now I goe unto Jerusalem to minister unto the saints Paraphrase 25. But now I am a going to Judaea to distribute to the poor Christians there the collection that hath been made for them 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem Paraphrase 26. By the Christians of Macedonia and Achaia 27. It hath pleased them verily and their debtors they are for if the Gentiles have been made partakers of their spirituall things their duty is also to minister unto them in carnal things Paraphrase 27. This they have done and 't was but due from them for considering that these Gentile provinces have been beholden in an higher respect to the Jewes have received the Gospel from them as indeed from Judaea it was that 't was first preached to Macedonia and Achaia 't is but reasonable they should make them those poor returns contribution to their wants 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain Paraphrase 28. When therefore this businesse is dispatch'd and I have delivered to them safely this fruit of the Gentiles liberality I intend then to begin my journey to Spain and take you in my way thither 29. And I am sure that when I come unto you I shall come in the fulnesse of the blessing of the Gospel of Christ Paraphrase 29. And I am confident when I come I shall give you such evidences of the great mercy and glorious dispensations of God and the good successes which I have had that you will be much confirmed in the
ãâã ãâã ãâã ãâã ãâã that is he that even now kept the book of taxes for so ãâã ãâã ãâã ãâã ãâã was the name of them that set down the publick acts as also the customes and taxes and revenues of the Kings and so Where is the ãâã ãâã ãâã ãâã ãâã the weigher that is the receiver of money for so they received it by weight and lastly where is the numberer of towers he that reckons and assesses the several houses of the city every one according to their bignesse which was in order again to the exacting of taxes From this matter that of this text is distant enough and yet may that be so farre here accommodated as to expresse an admiration here as it was there at a strange sudden change wrought among them although the matter of the change was very different And yet for the words also they thus farre agree that aâ there was Where is the scribe so here though in another sense where is the scribe that is doctor or learned man there the Scribe to register the taxes the notary here the learned man or doctor of the Law as there ãâã ãâã ãâã ãâã ãâã the weigher so here with the change but of letter without any of the sound ãâã ãâã ãâã ãâã ãâã the intelligent or wise and lastly as there the numberer of towers so here the enquirer disquisitor of this world that speaks his sense among others by way of debate or discussion to find out the truth as there in the making an assesment they debated the rate or value of every house to proportion it accordingly And such applications as these by way of accommodating places to very distant senses especially when the words in the Greek translation will bear them though the Hebrew will not so well is no extraordinary or strange thing in the New Testament that of Christ's going with his parents to Nazareth that the saying might be fulfilled He shall be called a Nazarite that is the title of ãâã ãâã ãâã ãâã ãâã a branch belongs to him will appear to any as strange and farre off as this CHAP. II. 1. AND I brethren when I came to you came not with excellency of speech or of wisdome declaring unto you the testimony of God Paraphrase 1. I said I preach'd not the Gospel to you in any eloquent words c. 1. 17. from whence to this place all hath been brought in on that occasion by way of parenthesis and now I resume it again because it is a thing laid to my charge by some of you that I am too plain and mean in preaching the Gospel to you An accusation or charge which I am most ready to confesse 2. For I determined not to know any thing among you save Jesus Christ and him crucified Paraphrase 2. For I thought it not any way proper for me to goe about to mend God's method and when he had determined the sum of our doctrine to be the doctrine of Christ which he taught in his life time together with the confirmation of it by his death through which also we have many precious advantages as pardon of sins through his satisfaction c. not excluding also but taking in in an eminent manner his resurrection it had been unreasonable to think of preaching any thing to you but this doctrine thus confirm'd see chap. 1. 17. 3. And I was with you in weaknesse and in fear and in much trembling Paraphrase 3. And accordingly when I was among you I was in the like manner as Christ when he was here on earth very ill used see note on Rom. 8. m. Gal. 4. a. persecuted for my preaching and in continual fear of the utmost dangers Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached 4. And my speech and my preaching was not with enticing words of mans wisdome but in note a demonstration of the Spirit and of power Paraphrase 4. And as for powerfull speaking that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said such as humane writings are content with but in plain demonstration from the prophecies of the old Bible or the voice of the Spirit since and the miracles done by Christ under the Gospel 5. That your faith should not stand in the wisdome of men but in the power of God Paraphrase 5. That the ground of your faith may not be humane eloquence c. but the arguments of perswasion which God hath thought fit to make use of 6. Howbeit we speak wisdome among them that are perfect yet not the wisdome of this world nor of the princes of this world that come to nought Paraphrase 6. Mean while the things which we teach are to those men which are arriyed to the highest pitch of wisdome divine and perfect wisdome not that which this age boasts of or depends on or in which the rulers of the Jewes v. 8. doe excell for all these are now a perishing their learning and they ready to come to nought 7. But we speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory Paraphrase 7. But that wise dispensation of God's in giving us his Son which was hidden under the Jewish types and only darkly spoken of by the Prophets but by God determined from the beginning to be now revealed to us to the very great honour of us to whom it is so revealed 8. Which none of the princes of this world knew for had they known it they would not have crucified the Lord of glory Paraphrase 8. A thing which is not to be imagined that the chief men among the Jewes v. 6. see note on ch 1. c. understood any thing of for if they had they would sure never have put him to death appearing by the voice from heaven and his miracles as well as by their own prophecies to be God himself come down from heaven 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Paraphrase 9. To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose that God prepares for them that depend on him all faithfull pious men such things as they never imagine or hope for such is the revelation of his mercifull designes toward us in the Gospel 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Paraphrase 10. And these hath God made known to us not by any fallible deceivable way but by sending down his Spirit upon the Apostles which leading them into all truth teaching them all things reveals even these deep mysteries unto us which be they never so secret in God must needs be known
over a great sinner and expressed your sorrow in complaining of him and using meanes that he might be excommunicated see c. 12. 21. 3. For I verily as absent in body but present in spirit have note d judged already as though I were present concerning him that hath so done this deed Paraphrase 3. For I though I am not present among you yet by that authority that belongs to me and being sufficiently assured of the truth of the fact have already passed sentence on him that hath thus offended 4. In the name of the Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To note e deliver such an one unto Satan for the note f destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Paraphrase 4 5. That in a publick assembly gathered in the name of our Lord Jesus Christ in which you are to suppose me virtually present among you by the authority of Christ committed to me and you ye proceed to excommunicate and deliver him up into the power of Satan who may inflict some disease upon him that may be a means to bring him to a sight of his sinne and reformation and so to salvation also 6. Your glorying is not good know ye not that a little leaven leaveneth the whole lump Paraphrase 6. Such a teacher as this is not fit for you to follow or favour for as a little sowre dough gives a tast to all the bread so will such a sinne as this permitted in the Church have an influence on you all both by discrediting that Church where this is permitted and by corrupting the company by the example 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for even Christ our passeover is sacrificed for us Paraphrase 7. As therefore it was the manner of the Jewes on the day of the Passeover that being the day of preparation or the Eve to the feast of unleavened bread most diligently and sollicitously to inquire if there were any crumme of leavened bread left in their houses and to remove it all see note on Mar. 14. c. so doe ye at this time deale with that heathen or Gnostick perswasion among you of the lawfulnesse of fornication most contrary to the Lawes of Christianity that you have undertaken and whereby ye have obliged your selves to have none of that sowre unchristian doctrine among you but on the contrary to fit your selves to celebrate a Christian Passeover which as the Judaicall was a signe of their deliverance out of Aegypt must be kept with our departure out of sinne 8. Therefore let us keep the feast not with old leaven neither with the leaven of ãâã and wickednesse but with the unleavened bread of sincerity and truth Paraphrase 8. Doe ye therefore consecrate your selves to the service of Christ by reforming all your former sinfull courses particularly that of uncleannesse and villany see v. 13. and by the practice of all Christian purity and holding faât the truth which hath been delivered to you 9. I wrote unto you in an Epistle not to note g company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or note h extortioners or with note i idolaters for then must ye needs goe out of the world Paraphrase 9 10. What in this Epistle v. 2. I have written of not communicating with fornicators and not conversing famillarly with them I mean not of the heathens among you which have not given up their names unto Christ nor in like manner of those heathens that are guilty of those other sinnes of unnaturall lusts see note on Rom. 1. i. and violence or those filthinesses which are ordinary among Idolaters and are used as parts and rites of their religion for these are so ordinary among them that if ye abstain from the company of all those heathens that are so guilty ye must depart out of their cities 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a note k railer or a drunkard or an extortioner with such an one no not to eate Paraphrase 11. But the purpose of my writing is onely to interdict you that free encouraging converse with Christian professors that are guilty of retaining any of these sensuall heathen sinnes used by Idolaters and to command that with such an one you doe not enter any friendly commerce so much as to eat with him see note g. much lesse to admit him to the Sacrament or the feast that attends that untill he doe reform 12. note l For what have I to do to judge them also that are without do not ye judge them that are within 13. But them that are without God judgeth Therefore put away from among you that wicked person Paraphrase 12 13. What have mine or the Churches censures to do with them that are not members of the Church Ye know 't is the practice among you to inflict censures on Church-members onely leaving all others to Gods tribunal And by doing thus ye shall remove the accursed thing from among you free your selves from those punishments that the neglect of your duty permitting such offenders to go unpunished and unreformed may bring upon you Annotations on Chap. V. V. 1. Fornication ãâã ãâã ãâã ãâã ãâã fornication in this place is a generall word to comprehend all unlawfull desires of the flesh acts of whatsoever prohibited carnality under it For it is observable that the precept given by Gods positive command to the sonnes of Adam and Noah and so to all mankinde which is styled by the Jewes ãâã ãâã ãâã ãâã ãâã of disclosing nakednesses under which style all the marriages within prohibited degrees Lev. 18. and all the unnaturall sinnes are contain'd is Act. 15. express'd by abstaining ãâã ãâã ãâã ãâã ãâã from fornication And that by the infusions of the Gnosticks and remainders of their heathen customes there was an Epidemical guilt of this sin of many sorts among them is the meaning of ãâã ãâã ãâã ãâã ãâã fornication is universally heard that is found among you for the word ãâã ãâã ãâã ãâã ãâã seemes to be all one with ãâã ãâã ãâã ãâã ãâã in universum and so perhaps it is to be rendred c. 6. 7. ãâã ãâã ãâã ãâã ãâã there is a defect generally among you and being here joyned with ãâã ãâã ãâã ãâã ãâã is heard among you may signifie that 't is an universall guilt of theirs or else being joyned with ãâã ãâã ãâã ãâã ãâã it will sound thus fornication altogether or fornication in grosse containing the severall branches of it is heard that is found or met with among you and of the many sorts thereof one that had not been practised or indured to be
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 ãâã 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 ãâã ãâã ãâã ãâã ãâã signifies not matters but places of judicature appears by Hesychius ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is used Rom. 11. 12. and is opposed to ãâã ãâã ãâã ãâã ãâã fulnesse noting there the great paucity of the Jewish converts to
and being hindred from doing it then and going another way viz. by Troas c. 2. 12. I have had a second resolution of visiting you at my going from Macedonia into Greece Act. 20. 16. 2. that so I might have been conducted by some of you toward Judaea whither I am a going with contributions to the poor Christians there 17. When I therefore was thus minded did I use lightenesse or the things that I purpose doe I purpose according to the flesh that with me there should be note b yea yea and nay nay Paraphrase 17. And though I did not come yet have my calumniators nothing to lay to my charge for this as if I did make resolutions lightly rashly and inconstantly as men use ordinarily to doe 18 But as God is true our word toward you was not yea and nay Paraphrase 18. No I assure you as God is faithfull there was no levity or inconstancy in my resolution 19. For the Son of God Jesus Christ who was preached among you by us even by me and Silvanus and Timotheus was not yea and nay but in him was yea Paraphrase 19. As little as there was in our preaching of Christ Jesus the Son of God among you which is also calumniated by some as if it were light uncertain liable to inconstancy but that most unjustly for what was preached by us there among you was confirmed by Christ himself that is by miracles wrought by his power among you 20. For all the promises of God in him are yea and in him Amen unto the glory of God by us Paraphrase 20. For as all the promises of God proposed by him are undoubtedly true so accordingly in this particular he gave us power to confirm by miracles what we taught from him and this I hope hath and will tend to the glory of God by our ministery 21. Now he which stablisheth us with you in Christ and hath anointed us is God Paraphrase 21. Now he that confirms both you and us in the truth acknowledged by us and which hath given us such testimony for the proof and confirmation of the Gospel see note on Act. 10. e. is God 22. Who hath also sealed us and given the earnest of the Spirit in our hearts Paraphrase 22. Who hath as it were set his seal or signature upon us marked and secured us sealed us up for his own and already given an assurance of his future dealing with us by giving us his Spirit the gifts and graces thereof a pledge of the full promise which shall after be performed see note on Ephes 4. i. 23. Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth Paraphrase 23. As for that of my not performing my first resolution of coming to you in my way to Macedonia v. 17. and according to my promise 1 Cor. 16. 5. I shall tell you the clear reason of it besides or over and above that of the spirits disposing me otherwise contrary to my resolution intimated v. 17. see Theophylact I had heard of such enormities among you that if I had then come I must have been forced to use a great deal of severity âmong you in case my former Epistle were not obeyed of which I had not particular knowledge till I met with Titus c. 2. 13. which was at my coming to Macedonia And that was then the only reason of my forbearing that I might not be forced to exercise that Apostolical sharpnesse against you As for the other the reason of the change of his resolution is plain Act. 20. 3. 24 Not for that we have dominion over your faith but are helpers of your joy for by faith ye stand Paraphrase 24. That severity of discipline I mean that must not be look'd on as an act of dominion of designing any advantage to our selves by you see Mat. 20. 25. and note on 1 Pet. 5. a. but that which Christ hath commanded and prescribed us by that means to reform and amend to work faith and hope and rejoicing and all good things in you For by faith that is the doctrine of Christ it is that you were first brought in to the service of the true God and wherein you continue ever since and we desire you should doe so still not relying on any doctrine of ours as it differs from that Annotations on Chap. I. V 11 By the meanes of many persons The Greek ãâã ãâã ãâã ãâã ãâã is ordinarily parallel and proportionable to the Hebrew ãâã ãâã ãâã ãâã ãâã facies which coming from ãâã ãâã ãâã ãâã ãâã respexit signifies oftentimes respectus and so ãâã ãâã ãâã ãâã ãâã de facie signifies for or in respect of and agreeable thereto ãâã ãâã ãâã ãâã ãâã of or from many faces here signifies in respect of many in relation to many for the saâes of many or in any of those formes of speech by which ãâã ãâã ãâã ãâã ãâã would be rendred V. 17. Yea yea and nay nay The meaning of yea and nay or of yea yea and nay nay is distinctly this when we doe not agree or are inconstant to ourselves now yea and anân nay in our words or actions Whence is that old word naucus for a light or frivolous person from ãâã ãâã ãâã ãâã ãâã as 't is deduced by Festus The difference of this from the ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Jam. 5. 12. is cleared by the construction Let your yea be yea and your nay be nay that is let your words and actions accord so that the second yea and the second nay is not joyned with the first as here but as the praedicate affirmed of it whereas here the two yeas being all one and so indeed express'd by a single yea v. 18. are the Subject of the speech and the two nayes being all one again the praedicate To this agrees that proverb of the Jews The just mans yea is yea and his nay nay A third expression there is that of Mat. 5. which is in sound very near this and yet distant from it Let your communication be yea yea and nay nay that is let there be no other language but this or the like used by you in opposition to the more licentious forms of oaths there mentioned CHAP. II. 1. BUT I determined this with my self that I would not come again to you in heavinesse Paraphrase 1. And now that in stead of coming I write again I was resolved to deferre it so long till I should hear of some reformation among you that so this might not be as formerly my letters were to punish to afflict to censure you see note on 1 Cor. 5. c. 2. For if I make you sorry who is it then that maketh me glad but he that is made sorry by me Paraphrase 2. For when you are check'd or censured by me this is so farre from being pleasant to me that it is
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius ãâã ãâã ãâã ãâã ãâã I commend Thaumasius to your friendship c. And in Phaverinus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâusium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that he imitated many of the Christian rites ãâã ãâã ãâã ãâã ãâã all humanity charity to them that wanted ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that way of it especially which consisted in sending letters and tâkâns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the ãâã ãâã ãâã ãâã ãâã not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word ãâã ãâã ãâã ãâã ãâã provision or necessaries that they wanted and this according to the notion of ãâã ãâã ãâã ãâã ãâã formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be ãâã ãâã ãâã ãâã ãâã then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be ãâã ãâã ãâã ãâã ãâã then will the ãâã ãâã ãâã ãâã ãâã or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
were of the same latitude with the Hebrew ãâã ãâã ãâã ãâã ãâã is made use of to signifie all these severals For that of sin I need not instance for that of legal uncleannesse see Num. 6. 2. ãâã ãâã ãâã ãâã ãâã he was unclean by the touch of a dead body For that of sacrifice of explation among many others see Lev. 4. 25. the blood of the ãâã ãâã ãâã ãâã ãâã sin that is sin-offering And in the last for purification either of a leaper or a woman after child-birth or after the touching of a dead body the word generally used is ãâã ãâã ãâã ãâã ãâã for sin so in the New Testament Rom. 8. 3. ãâã ãâã ãâã ãâã ãâã for sin is the sacrifice of propitiation and so Heb. 10. 6. and 13. 11. and so here ãâã ãâã ãâã ãâã ãâã sin without ãâã ãâã ãâã ãâã ãâã most distinctly Then for the opposition wherein ãâã ãâã ãâã ãâã ãâã sin is here set to ãâã ãâã ãâã ãâã ãâã righteousnesse Christ made ãâã ãâã ãâã ãâã ãâã sin that we might be made ãâã ãâã ãâã ãâã ãâã righteousnesse that is an argument that as our being ãâã ãâã ãâã ãâã ãâã righteousnesse signifies our being sanctified first and then accepted by God justified so his being ãâã ãâã ãâã ãâã ãâã signifies his being condemned that is consecrated as a sacrifice is wont to be devoted for the sins of the people CHAP. VI. 1. WE then as workers together with him beseech you also that ye receive not the grace of God in vain Paraphrase 1. And we whose office it is to labour for that for which Christ hath laid down his life c. 5. 21. doe exhort you not to frustrate all these gracious methods of God not to permit the Gospel see note Heb. 13. d. to be cast away upon you 2. For he saith I have heard thee in a time accepted and in the day of note a salvation have I succoured thee behold now is the accepted time behold now is the day of salvation Paraphrase 2. For the Prophet saith in the person of God Isa 49. 8. In a season which I had chosen I have hearkened to thee and in the fittest time for deliverance to come I have interposed my help It seems God hath his times and seasons to give deliverances and such is this wherein I now speak a point of time wherein God hath resolved to deliver all his persevering faithfull servants out of their persecutions And this in all reason ought to be laid hold of by us to escape out of the sins of the world and so out of the wrath that belongs to them that remain therein 3. Giving no offence in any thing that the ministry be not blamed Paraphrase 3. And one especial part of our labour and care is to abstain strictly from all things that may avert any man from the faith indeavouring to approve our selves to all that all men may look on our behaviour in the Gospel with reverence and not with censure and so be attracted to Christian life not deterred by us 4. But in all things approving our selves as the ministers of God in much patience in affliction in necessities in distresses Paraphrase 4. Approving our fidelity in the discharge of our office by all proper means first by the constant patient enduring of all sort of afflictions viz. pressures wants exigencies 5. In stripes in imprisonments in tumults in labours in watchings in fastings Paraphrase 5. Scourgings imprisonments seditions by pains taking denying our selves our ordinary sleep and food 6. By purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfained Paraphrase 6. By continence by the study of the divine Law in the more secret sense see note on 2 Pet. 1. c. by long-suffering by bounty by the extraordinary gifts of the Spirit prophesying languages c. by sincere charity and zeal to the good of souls 7. By the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left Paraphrase 7. By preaching the pure Gospel of Christ by the power of God in doing miracles c. by weapons evangelical of all sorts for the temptations of a prosperous and an adverse condition the spears in time of prosperity to repell the temptations of the world resolution against all the assaults of carnality and the shield in order to dangers and approach of evil patience constancy and perseverance to defend us from them 8. By honour and dishonour by evil report and good report as deceivers and yet true Paraphrase 8. Through the various fates of being contumeliously used by some as well as reverently by others vilified as well as commended counted as deceivers when yet we are most faithfull dispensers of the truth of God 9. As unknown and yet well known as dying and behold we live as chastned and not killed Paraphrase 9. Esteemed and look'd on by some as if they knew us not by others own'd and valued some judging us as lost men that by our needlesse zeal had brought destruction on us whereas by Gods help we are still alive permitted by God to be afflicted and chasten'd but not yet to be put to death though of some of us 't were verily purposed that we should 1 Cor. 15. 32. and 2 Cor. 1. 8. 10. As sorrowfull yet alway rejoicing as poor yet making many rich as having nothing and yet possessing all things Paraphrase 10. Our lives pitied and look'd on as made up of nothing but sadnesse whilst yet we are alwaies cheerfull and rejoicing in the testimony of a good conscience as poor our selves and yet enriching whole multitudes of men with that which is the most valuable true riches and though we are deem'd and that truly to have nothing yet are we so provided for by Gods good providence as to want nothing that is necessary or usefull for us 11. O ye Corinthians our mouth is opened to you our heart is enlarged Paraphrase 11. I have spoken clearly and freely to you O Corinthians and my heart as well as my mouth hath been enlarged to you also so great is my kindnesse and affection to you 12. Ye are not straitned in us but ye are straitned in your bowels Paraphrase 12. Ye are not pent up in us as in a narrow room my whole soul is open to you and at your service you have no small place in my affections but you doe not retribute as ye ought ye are somewhat straitned in your affections toward me 13. Now for a recompense in the same I speak as unto my children be ye also inlarged Paraphrase 13. And truly it were but a just return as from children to your parent if ye would be back again as kind and affectionate to me as I have been to you 14. Be ye not note b unequally yoked together with unbelievers for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse
of Christ and the deliverance of the persecuted Christians by the destruction of their enemies And so here the Context makes it clear that by Christ all Christians are to be understood circumcised or not Jewes or Gentiles so if ver 17. the words ãâã ãâã ãâã ãâã ãâã be to be retained it must be understood of the whole body joyned with the head the Christians or all faithfull people with Abraham the father of all such for to them was that covenant established and those promises made But those words are left out in the Kings MS. and so it seems most probable they should be and then the sense will be clear that the covenant was established by God to Abraham CHAP. IV. 1. NOw I say that the heir as long as he is a child differeth nothing from a servant though he be lord of all 2. But is under tutors and governours untill the time appointed by the father Paraphrase 1 2. Now as it is of heirs to estates among men when though their fathers are dead they are in their minority they are governed by guardians and their estates ordered for receits and expences by stewards till the time come after which either their father in his will or else the laws of the land put them in their own power and free them from guardians though all this while they are owners of their whole estates 3. Even so we when we were children were in bondage under the elements of the world Paraphrase 3. So was it with us children of Abraham and of God we were obliged to observe those first rudiments of the worship of God in the Jewes religion see note on Col. 2. b. with which God would have men brought up and exercised to the more sublime pure way of serving him 4. But when the fulnesse of the time was come God sent forth his Son made of a woman made under the Law 5. To redeem them that were under the Law that we might receive the adoption of sons Paraphrase 4 5. But when that time was come v. 2. wherein God saw it fit to remove the guardian of the heir that is to lay the Mosaical Law aside then God sent his own Son in humane flesh who submitted to and performed the whole Law to redeem us out of that slavery of Mosaical performances and to receive us into participation of the promises made to Abraham that is to justification without those legal observances and he at his parting from the world finally removed all those obligations from the Christians shoulders nailed those ordinances to his crosse abolished them by his death Ephes 2. 14 c. 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba father Paraphrase 6. And that you are sons appears by this that God hath sent his Spirit into your hearts giving you power and authority to call upon God and make your addresses to him not onely as your God but your father the Gospel assuring you that ye are no longer in that servile condition bound to legal obediences but that God will deal with you according to the promises made to Abraham and his seed justifie you upon the Gospel-terms of faith without the deeds of the Law 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ Paraphrase 7. So that you are no longer enslaved to those Mosaical performances but are put into the state of sons and consequently through faith in Christ you are sure of justification according to the promises made to Abraham 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods Paraphrase 8. In time of your heathenisme before your conversion to Christianity ye served idols and were farre from thinking your selves obliged to the Mosaical Law knowing and consequently heeding nothing of it 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage Paraphrase 9. But now that you have converted to Christ or rather are prevented by God and called to this sonship when you were not a looking after it but lay immersed in idolatry what reason is there or how comes it to passe that now being Christians and so obliged to no part of the Jewish Law whose Proselytes ye are not ye should make another change so extremely to the worse for your selves in falling to the Mosaical performances from which Christian religion hath freed those which were before obliged to them that is the Jewes themselves and which now Christ is come the substance of those shadows have nothing in them for which they should be valued and resolving to be servants still in despight of that liberty of sons that Christ hath given you 10. Ye observe daies and months and times and years Paraphrase 10. Ye observe the Mosaical ceremonies see note on ch 3. a. sabbaths and new moons and solemn feasts and anniversary feasts or those that return every seventh and every fiftieth year sabbaticall years or Jubilees after the same manner that the Jewes before Christ thought themselves obliged to observe them 11. I am afraid of you lest I have bestowed upon you labour in vain Paraphrase 11. These practices of yours make me fear that the Gospel by me preached will soon be lost among you 12. Brethren I beseech you be as I am for I am as ye are ye have not injured me at all Paraphrase 12. I pray follow my example for I did once place my trust in the Law for justification And I beseech you doe not think that 't is out of any ill affection that I write this I have not been at all provoked by you nor consequently is it imaginable that I should mean you malice or desire to bring on you persecutions to no purpose the avoiding of which is the only bait which the Gnosticks make use of to seduce you 13. Ye know how through note a infirmity of the flesh I preached the Gospel unto you at the first Paraphrase 13. Nay why should this fear so trouble you now more then formerly it did You know and cannot but remember that when I formerly preached unto you I was persecuted for my doctrine 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an Angel of God even as Christ Jesus Paraphrase 14. And you then were not at all moved by that discouragement to despise me or my preaching but received me with all the respect and belief and chearfulnesse imaginable 15. Where is then the blessednesse that you spake of for I bear you record that if it had been possible you would have plucked our your own eyes and have given them to me Paraphrase 15. And then how happy did you think your selves that you had such an Apostle What would you not
Tim. 1. 3. he is yet commanded by S. Paul to doe the work of an Evangelist 2 Tim. 4. 5. that is as he was Bishop of those that believed under that Metropolis and of those also that should come in to the faith in all Asia so he had also authority to make known the Gospel to them that knew it not to call them to the faith which is the peculiar notion of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã to Evangelize and to preach and ãâã ãâã ãâã ãâã ãâã Matth. 28. 29. to gather disciples as those words are opposed to teaching Act. 15. 35. and c. 5. 44. and as ãâã ãâã ãâã ãâã ãâã the word differs from doctrine 1 Tim. 5. 17. Now as he that from a Deacon is made a Bishop hath all the powers that belonged to a Deacon still continued to him and the addition of so much more so he that is an Evangelist if he be farther invested with power of Ordination may still remain an Evangelist the power of constituting Bishops over them that believe and are baptized being reconcileable with the power of preaching to them that believed not Only the word Evangelist denoting no more then that of being sent by an Apostle to preach is indifferently used whether he have the power of Deacon onely as Philip or more as of Timothy and Mark hath been affirmed and so is here set after the Apostles and Prophets and distinguish'd from Pastors and Doctors that come after by which the ruling Elder or Bishop is understood V. 14. Sleight The word ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã a dye might possibly signifie inconstancy and mutability because nothing is more variable then that And so in Antoninus l. 1. ãâã ãâã ãâã ãâã ãâã is set to signifie the firmest constancy of mind In this sense it might well enough agree with the ãâã ãâã ãâã ãâã ãâã here being carried about with the wind c. and so Xylander upon that place hath taken confidence to interpret it that S. Paul advises us to avoid ãâã ãâã ãâã ãâã ãâã that is saith he nè omni vento doctrinae circumagi nos in errores abripi patiamur that we doe not permit our selves to be driven about and snatch'd into errors by every wind of doctrine But the Glosse of Phavorinus is more to be heeded who renders it ãâã ãâã ãâã ãâã ãâã craft subtilty dexterity to deceive and agreeably the very word ãâã ãâã ãâã ãâã ãâã is here set with it in the sense wherein we proverbially say of a cunning cheat that he sets the dice upon us And so Eusebius out of Irenaeus speaking of Marcus saith he was ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã signifying deceitfull artifice such as Conjurers use Eccles Hist l. 4. c. 11. See Theophylact who comparing the false teachers to ãâã ãâã ãâã ãâã ãâã Dicers saith of them that they do ãâã ãâã ãâã ãâã ãâã remove the simple as they please as at dice they can cast what throw they have a mind to and this saith he is the ãâã ãâã ãâã ãâã ãâã here spoken of and the ãâã ãâã ãâã ãâã ãâã whatsoever their deceitfull artifices have a mind to Ib. Ly in wait to deceive What ãâã ãâã ãâã ãâã ãâã signifies in this place may thus be collected Hesychius seems to render it ãâã ãâã ãâã ãâã ãâã arts for so I suppose the words in his Glossarie must be mended in stead of ãâã ãâã ãâã ãâã ãâã reading ãâã ãâã ãâã ãâã ãâã for as to ãâã ãâã ãâã ãâã ãâã that followes after and is rendred ãâã ãâã ãâã ãâã ãâã Thus ãâã ãâã ãâã ãâã ãâã in Suidas is ãâã ãâã ãâã ãâã ãâã to use any artifice and to deceive The word saith S. Chrysostome is used ãâã ãâã ãâã ãâã ãâã in speeches in workâ in wrestlings In speech it is set down by the Rhetoricians for one of the ãâã ãâã ãâã ãâã ãâã see Hermogenes ãâã ãâã ãâã ãâã ãâã p. 217. and because these are all designed to the working on and perswading the auditors therefore ãâã ãâã ãâã ãâã ãâã is thus to contrive the speech that it may probably be most perswasive see Chrysost Tom. 4. p. 416. l. 16. ãâã ãâã ãâã ãâã ãâã he otherwise dressed up the same thing and proposed it more softly or calmly and cunningly So Tom. 3. p. 495. l. 20. and p. 880. l. 1. he proposes not sins plainly calling it idolatry c. but after another manner contrives and formes his speech so as it may best perswade by concealing what is likely to avert So in Marcus Eremita in his ãâã ãâã ãâã ãâã ãâã p. 941. D. ãâã ãâã ãâã ãâã ãâã you desired some method and exhortatory discourses that is some colours of perswasion And the like arts of dissimulation and disguise as these in all sorts of actions and particularly in combates are in like manner express'd by this word ãâã ãâã ãâã ãâã ãâã So ãâã ãâã ãâã ãâã ãâã Eph. 6. 11. the crafts and ambushes ãâã ãâã ãâã ãâã ãâã the treacheries deceits and cunning contrivances of the devil Accordingly ãâã ãâã ãâã ãâã ãâã is one that is not apt to be deceived by any subtilties contrivances concealments as in Hermes Trism l. 13. p. 32. ãâã ãâã ãâã ãâã ãâã a most wise Judg that cannot be imposed upon by any artifices of the advocates or pleaders And thus in this place the craftiness of men is designed ãâã ãâã ãâã ãâã ãâã to the managing and contriving of their false doctrine so as they may be most likely to perswade and gain upon seducible auditors V. 16. From whom the whole body This verse hath much of difficulty in it and the first part of that is whether Christ being called in the former verse the head of the Church the influences that here are said to come from him and are set down by Analogie with the natural body are those that come from the head and not rather from the heart To this the solution may be easie first that it is very probable that in a mans body the growth is from the head For the animal spirits are by the nerves conveyed to the nourishing and encreasing the several parts through the whole body and those nerves descend from the brain by the spina dorsi and are from the vertebrae there branch'd out over the whole body from whence it comes to passe in crooked persons where the vertebrae are displaced that the growth is thereby hindered And then the Analogie will hold exactly to the Church the body of Christ that it receives its supply for encrease or growth from Christ the head Secondly that if this be not so but that the heart should be found to be the fountain both of life and growth yet the Analogie here will still hold it being reasonable to affirm that Christ supplies the place of both these parts in the Church is the head to rule and direct and the heart also to supplie it
most acceptable to God and so cannot be better compared then to a meat-offering or drink-offering which being offered for our sins unto God and of the former a part burn'd upon the altar and the rest for the use of the Priest Lev. 2. 3. but the latter wholly consumed on the altar is said to be of a sweet savour unto the Lord and Gen. 8. 20. to satisfie for us and work our peace 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you as becometh Saints Paraphrase 3. And for the Gnostick noisome foule practices unlawfull unnaturall riotous lusts let them never get the least admission among you but be utterly detested by you according to that obligation that lies on you as Christians in opposition to the heathens 4. Neither filthinesse nor note b foolish talking nor jesting which are not convenient but rather note c giving of thanks Paraphrase 4. And so all unclean gestures and obscene talking or unsavory jests to cause laughter which are all unbeseeming a Christian but purity chastness graciousness of language opposite to the filthiness before or else blessing and praising of God a far fitter subject for our rejoycing 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ of God Paraphrase 5. For by the Christian doctrine ye are assured that he that is guilty of any unlawfull especially unnaturall inordinate lust see Rom. 1. note i. those sins which were used in the mysteries of the heathens is an absolute Gentile person hath no portion in the Church of God under Christ nor inheritance in heaven See note on 1 Cor. 5. 1. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience Paraphrase 6. Let no man flatter you that these are tolerable for a Christian for they are the very sins for which God hath so plagued the heathens as he did Sodome c. 7. Be not ye therefore partakers with them Paraphrase 7. Doe not ye then joyn in their sins that ye may not in their punishments 8. For ye were sometimes darknesse but now are ye light in the Lord walk as children of light Paraphrase 8. For though ye were formerly heathens yet now ye are become Christians and that layes an obligation on you and all such as you to live like Christians 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth Paraphrase 9. For that Spirit that God hath sent among us in the preaching of the Gospel being the Spirit of God must bring forth all kindnesse justice fidelity and such like Gal. 5. 22. 10. Proving what is acceptable unto the Lord. Paraphrase 10. Searching and approving and accordingly practising whatsoever you shall find acceptable to God see note on Rom. 2. f. 11. And have no fellowship with the unfruitfull works of darknesse but rather reprove them Paraphrase 11. And goe not ye to their heathen mysteries comply not with their close dark abominable practices but oppose and help to bring them to light that they may leave them the secrecy being the onely thing that secures and continues them in them 12. For it is a shame even to speak of those things which are done of them in secret Paraphrase 12. For those secret practices are such that they dare not appear in the light and therefore are by the devill who prescribes them as parts of his worship appointed to be used in close recesses which are called their mysteries as the highest but indeed the vilest part of their religion see note on Rev. 17. c. 13. But all things that are approved are made manifest by the light for whatsoever doth make manifest is light Paraphrase 13. But Christianity is a means to discover and display these abominable cheats and villanies as light is the direct means to discover what darknesse hath hid and to make them renounce and forsake it when they see it is seen and abhorred by men 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Paraphrase 14. According to that saying of Isaiah c. 60. 1. Arise be enlightned for thy light is come and the glory of the Lord is risen upon thee that is this Christian estate is a lightsome condition and engages every man that expects to have his part in it to get out of all these horrible dark secrecies which are put to shame and discomfited by the light 15. See then note d that ye walk circumspectly not as foole but as wise Paraphrase 15. See therefore and consider how ye may walk most exactly and inoffensively to which end ye will need great circumspection as being placed in the midst of such temptations and dangers by one or other ready to be insnared on every side If your circumpection be not intense enough ye will be insnared as fools in their lusts and complyances which bring such carnal temptations along with them and if ye be over earnest in admonishing them and vehement unseasonably ye will exasperate and incurre the danger Mat. 7. 6. of being rent by the swine 16. note e Redeeming âhe time because the dayes are evill Paraphrase 16. And therefore as you must be sure to preserve the innocence of the dove so ye have need of prudence and warinesse and wisdome of behaviour because the world is at this time full of corruption and of contumacy and persecuting of all good and orthodox Christians 17. Wherefore be ye not unwise but understand what the will of the Lord is Paraphrase 17. And therefore see that ye be not corrupted by their insinuations but let the knowledge of your Christian duty so fortifie you that ye be not befooled or insnared by them 18. And be not drunk with wine wherein is note f excesse but be filled with the Spirit Paraphrase 18. And do not ye like those heathens in their Bacchanals inflame your selves with wine to which all manner of inordinate lust is consequent and then think ye are inspired and able to prophesy by that means but let your hearts be filled with zeal and devotion see note on Luk. 9. c. 19. Speaking to your selves in note g Psalms and Hymnes and spiritual songs singing and making melody in your hearts to the Lord Paraphrase 19. And let all your mirth and jollity be express'd in the several kindes of hymnes c. that are used among Christians after a pious manner singing and inwardly in your hearts rendering praises to God and not finding out such grosse carnal wayes of expressing your joyes as the heathens use 20. Giving thanks alwayes for all things unto God and the Father in the name of our Lord Jesus Christ Paraphrase 20. Upon all occasions acknowledging the great and fatherly mercies of God to you through our
ãâã ãâã ãâã ãâã ãâã deliverance so oft promised to them that persevere and endure and outlast those persecutions and that ãâã ãâã ãâã ãâã ãâã v. 10. in that day which is the notation of that time of vengeance upon the Jewes see Heb. 10. a. As for the mentions first of the Angels secondly of the flame of fire thirdly of the everlasting destruction which may here seem to interpret this revelation of Christ so as to signifie the day of the general doom It is evident first that the Angels being ministers of God in executing his judgments on nations this remarkable vengeance on the Jewes may well here and is elsewhere âitây express'd by his coming or revealing himself with or by his Angels So Mat. 16. 27. and elsewhere often See Note on Iude g. Then secondly for the ãâã ãâã ãâã ãâã ãâã fire of flame or flaming fire that is ordinarily the expression of the appearance of Angels he maketh his ministers a flaming fire saith the Psalmist and so adds little to the former And secondly Gods judgments if they be destructive are ordinarily in prophetick phrase express'd by flaming fire see Mat. 3. 12. Thirdly for the ãâã ãâã ãâã ãâã ãâã that signifies an utter destruction when of the chaffe it is said Mat. 3. 12. that it shall be burnt with unquenchable fire it referrs to the custome of winnowing where the fire being set to the chaffe and assisted with the wind never goes out till it have burnt up all Mean while not excluding the eternal torments of hell fire which expect all impenitent sinners that thus fall but looking particularly on the visible destruction and vengeance which seiseth on whole nations or multitudes at once in this life And that this is the meaning of the ãâã ãâã ãâã ãâã ãâã everlasting destruction here appears by all that here follows in this chapter the time assign'd for it ãâã ãâã ãâã ãâã ãâã c. when Christ shall come the ordinary expression of this his vengeance on his crucifiers to be glorified in his saints and to be admired among all believers in that day which that it belongs to somewhat then approaching and wherein those Thessalonians were then concerned not to tâe general judgement yet future is evident by his prayer for them that they may have their part in that great favour of God v. 11. and that the name of the Lord Iesus may be glorified ãâã ãâã ãâã ãâã ãâã among them to whom he writes ãâã ãâã ãâã ãâã ãâã and that they may be glorified in or through him by this remarkable deliverance which should shortly befall them which were now persecuted CHAP. II. 1. NOW we beseech you brethren note a by the note b coming of our Lord Jesus Christ and by our gathering together unto him Paraphrase 1. But now brethren concerning that famous coming of Christ so often spoken of ch 1. 5 c. and mentioned to you by me 1 Thess 5. 1. for the destroying and cutting off the crucâfiers of Christ and persecutors of Christians see note on Mat. 24. b. the thing which is justly looked on by you as the period of your miseries and persecutions so universally caused by them and which consequently will be attended with the plentifull coming in of disciples to the Christian profession and with a greater liberty of publick assembling for the worship of Christ than our persecutions and dispersions will now afford us see note on Rev. 1. d. concerning this matter I say I besecch you 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ note c is at hand Paraphrase 2. That ye be not removed out of the truth which ye have already been taught and believed from Christ and us either by the pretended or misunderstood revelations or inspirations of some or by any thing said to you by me when I was with you by word of mouth or by that which I wrote to you in the former Epistle ch 5. 2. as if it were our affirmation that this now were the period of time wherein the day of the Lord his coming to judge and destroy the Jewes were instantly a coming l foresee the danger of this mistake to you that if you believe this and find your selves confuted by the event it will be matter of great trouble to you and may possibly shake your constancy and tempt you to disbelieve our Gospel and forsake your profession 3. Let no man deceive you by any means for that day shall not come except there come a note d falling away first and that note e man of sin be revealed the son of perdition Paraphrase 3. And therefore let not this cheat by any artifice be put upon you being of so dangerous importance if you believe it to be taught by us but resolve on this that before that come first there must be according to Christs prediction a great departure or defection from the faith to the heresie of the Gnosticks or perhaps this may be the meaning of the departure that in the order and method of things foretold by Christ one thing must solemnly precede the Christians breaking off their compliance with the impenitent Jews leaving them as obdurate and departing avowedly to the Gentiles Mat. 24. 13. and secondly Simon Magus that wicked Impostor and accursed person owned to ruine together with his followers he Gnosticks shall shew themselves in their colours having for some space concealed their malice 4. Who opposeth and exalteth himself above all that is called God or that is note f worshipped so that he as God note g sitteth in the Temple of God shewing himself that he is God Paraphrase 4. He I mean who opposes himself against Christ setting himself up and being acknowledged by the Samaritanes and others for the chief or first God superior to all other Gods and accordingly is publickly worship'd by them and assumeth to himself distinctly that he is God 5. Remember ye not that when I was yet with you I told you these things Paraphrase 5. If you remember this very thing I foretold you when I was among you preaching the Gospel and therefore in any reason I must not now be interpreted to any contrary sense v. 2. 6. And now ye know what note h withholdeth that he might be revealed in his time Paraphrase 6. And now you cannot but discern what 't is which makes some stop in this businesse their season of shewing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come The peculiar season will be when the Apostles have given over preaching to the Jewes as hopelesse and refractary and so goe to the Gentiles Mat. 24. 13. and consequently break off that more tender complyance with the Jewes For as long as that holds the Jewes will not be so sharp against the Christians and
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâalonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition ãâã ãâã ãâã ãâã ãâã is oft taken in the notion of ãâã ãâã ãâã ãâã ãâã of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so ãâã ãâã ãâã ãâã ãâã will be best rendred concerning Ib. Coming of our Lord ãâã ãâã ãâã ãâã ãâã the coming of the Lord hath been
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that ãâã ãâã ãâã ãâã ãâã 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
ãâã ãâã to doe or make peace proportionable to the phrases ãâã ãâã ãâã ãâã ãâã to doe righteousnesse and ãâã ãâã ãâã ãâã ãâã to doe or commit sin signifies to use all diligence of endeavour and industry to attain it ãâã ãâã ãâã ãâã ãâã to pursue peace ãâã ãâã ãâã ãâã ãâã to be emulous ambitious of quiet studiously to contend for it and so is ãâã ãâã ãâã ãâã ãâã peace-makers used see Mat. 5. Note d. But then it doth also signifie according to the notion of the Hebrew ãâã ãâã ãâã ãâã ãâã all happinesse and prosperity as when Peace be to you is the form of salutation and contains all the blessings in the world spiritual and temporal under it and so by the ordinary figure of sacred Rhetofick ãâã ãâã ãâã ãâã ãâã see Note on Mat. 8. k. it seems to signifie here in the former place in peace that is in a most happy gracious manner or with a confluence of all felicity attending it CHAP. IV. 1. FRom whence come wars and fightings among you come they not hence even of your lusts that war in your members Paraphrase 1. All the open wars among the Jewes at this time see note on c. 5. c. and all the lower strifes and dissentions and emulations wherein the Christian Judaizers are now engaged against others see Zonar in Can. Ap. 65. are far from any pious or divine supernal principle c. 3. 17. they proceed visibly from your own carnal hearts your desires and pursuits of those things that are matter of satisfaction to your lusts within you those sensual lusts which first war against your reason and upper soul and then against the directions of Gods Spirit first move a strife within your own breasts rebelling against the law of the mind Rom. 7. and then disquiet all others near you 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not Paraphrase 2. All your coveting and envying and contending and fighting brings you in no kind of profit because praying to God which is the only means of attaining is neglected 3. Ye ask and receive not because ye ask amisse that ye may consume it upon your own lusts Paraphrase 3. And for them that doe pray to God 't is yet among many of you only or principally for such things which may be instrumental to your lusts and therefore God who hath promised to grant all things that we pray for if it be for our advantage that he should doth not grant you such prayers as these 4. Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God Whosoever therefore will be a friend of the world is the enemy of God Paraphrase 4. And ye that thus behave your selves to God as adulterers or adultersses to their mates that receive other loves into competition with him that think to love God and the world too must know that this cannot be done the loving of the world the pursuing of worldly ends or advantages is not the loving but the hating of God whosoever therefore is a lover of the world is by that to be presumed to be a profess'd enemy of God's 5. Do ye think that note a the Scripture saith in vain The spirit that dwelleth in us lusteth to envy Paraphrase 5. This odiousnesse of carnal minds in the sight of God was long since expressed in the Old Testament concerning the old world Gen. 6. where as the cause of the threatned deluge is mentioned that the spirit that was in the men of that age v. 3. that is their souls or minds were insatiably set upon their own lusts imagined evil continually 6. But he giveth more grace wherefore he faith God resisteth note b the proud and giveth grace to the humble Paraphrase 6. To those God then gave time of repentance an hundred and twenty years and pardon if they would make use of it and so God doth still but that still available to men only upon condition of repentance and reformation according to what is said in another Scripture Prov. 3. 34. God setteth himself against the stubborn vitious person but is gracious and merciful to the obedient and penitent 7. Submit your selves therefore to God resist the devil and he will flie from you Paraphrase 7. By this it appears how necessary it is for all that expect any mercy from God to be wholly conformed to his will and whatever suggestions to envy strife emulation the devil and that wisdome which is not from above c. 3. 15. shall offer to you do you repell them and it is not in his power without your consent to hurt you but he will certainly being repelled depart from you 8. Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded Paraphrase 8. Make your humble addresses in prayer to God and faithful obedience to him and he will be ready to assist you against all temptations mentioned ver 8. As for all you Gnosticks that are for God and the world too ver 4. see note a. on ch 1. which will professe Christ no longer then 't is safe to doe so ââconstant cowardly wavering hypocrites your hearts must be purified from that profane mixture and wholly consecrated to Gods service 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse Paraphrase 9. Your reformation of such sins as these must be joyned with great humiliation and mourning and lamenting them And that but seasonably at this time for there be sad daies approaching on this nation utter excision to the unreformed to the unbelieving obdurate Jewes and to all the Gnostick hereticks among them see c. 5. 1. and Jude note a. 10. Humble your selves in the sight of the Lord and he shall lift you up Paraphrase 10. The only way to get into the number of those that then shall be delivered is timely to repent and return unto Christ 11. Speak not evil one of another brethren He that speaketh evil of his brother and judgeth his brother speaketh evil of the law and judgeth the law but if thou judge the law thou art not a doer of the law but a judge Paraphrase 11. Speak not against them which do not observe those legal ceremonies which some of you Jewish Christians do still retain nor condemn any man for not observing them for he that doth so speaketh in effect against the law by which that Christian rules his actions that is the law of Christ the Gospel censures that for imperfect in that it commands not those things and if thou dost so then in stead of obeying the law of Christ thou undertakest to over-rule and judge it and canst not truly be called a Christian 12. There is one law-giver who is able to save and to destroy who art thou
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 âaith 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.
meet with it The second thing is that though ãâã ãâã ãâã ãâã ãâã were not the reading nor by the LXXII and the other interpreters believed to be so yet 't is so ordinary for words of affinity in sound or writing to have a nearnesse of signification that these Interpreters which did not alwaies render literally but oft by way of Paraphrase might probably enough have an eye to the notion of ãâã ãâã ãâã ãâã ãâã for abiding and so render it ãâã ãâã ãâã ãâã ãâã to remain or abide for which in this matter Saint James useth ãâã ãâã ãâã ãâã ãâã to sojourne or abide as in an Inne for a night Jam. 4. 5. for after this manner of liberty it is that the Jerusalem Targum on this verse evidently takes in both the interpretations of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã In the latter sense from ãâã ãâã ãâã ãâã ãâã to judge their Paraphrase thus begins Non adjudicabuntur generationes que futurae sunt post generationem in diluvio perditioni vastationi aut deletioni universali The generations which shall be after the generation of the flood shall not be adjudged to an universal perdition vastation or blotting out A truth indeed secured by Gods promises at large chap. 8. 21. and 9. 11. but no way pertinent to this place where the Deluge it self is threatned Onely on occasion of the affiââity in sound and writing of ãâã ãâã ãâã ãâã ãâã not judging here to ãâã ãâã ãâã ãâã ãâã this part of the Paraphrase though aliene to the place seems to be begotten But then for the former as the words are undoubtedly read ãâã ãâã ãâã ãâã ãâã so the Paraphrase proceeds in relation to them Annon spiritum meum filiis hominum indidi Have I not put my spirit into the sonnes of men an evident proof of their understanding ãâã ãâã ãâã ãâã ãâã in a notion of putting one thing into another which consequently may be resolved to be the general acception of the active Verb and then that which is so put doth abide in it as in a repositorie of some sort or other such is a sheath to a sword a prison to him that is put into it a cabinet to that which is laid up in it the body to the soul as long as the man lives As for ãâã ãâã ãâã ãâã ãâã my spirit or breath that sure is that breath breathed by God into man Gen. 2. 7. by which he became a living soul see Jam. 4. a. Spiritum meum filiis hominum indidi I have given my breath or spirit afflatus Dei in Tertullian to the sons of men saith the Hierusalem Targum there according to that of Seneca Ep. 66. Ratio nihil aliud est quà m in corpus humanum pars Divini spiritûs mersa Reason is nothing else but a particle of the Divine spirit immersed in a man's body and so in the Poet is a man's soul called divinae particula aurae a particle of the divine breath or spirit From hence the meaning of those words is clear My spirit shall no longer be shâathed in man that is the souls which I have breathed or given to men the sons of Adam and which are sheathed in them imprisoned detained unprofitably shall no longer continue or abide in them so saith S. Chrysostome ãâã ãâã ãâã ãâã ãâã My spirit shall not alwaies abide among these men is in stead of I will not suffer them to live any longer and this as a figurative obscure expression is twice afterward set down more clearly the Lord said I will destroy man whom I have created from the face of the earth v. 7. and the end of all flesh is come before me and I will destroy them from the earth v. 13. It must here be farther observed that in the latter part of that third verse is added first the reason of that sentence of God secondly the space in his long-sufferance designed before which was past it should not be executed The former in these words For that he also is flesh that is extremely given to the satisfying of the flesh that Age being a most carnal and abominable Age used ordinarily by the Jewes under the phrase of ãâã ãâã ãâã ãâã ãâã the age of the deluge for an example of all impiety and that I suppose here meant also by the earth was corrupt before God ver 11 and 12. the corruption there as ãâã ãâã ãâã ãâã ãâã in the Apostles signifying all manner of unnatural lust and villanie And for the latter it is evident that they were allowed six-score years to repent in and avert the judgment and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent Behold I have given them that space that they might repent saith the Hierusalem Targum And accordingly this Age is ordinarily and by way of Proverb used by the Jewes as an evidence and example of God's ãâã ãâã ãâã ãâã ãâã his patience and long-suffering to sinner's before he comes to punish them And when the judgment came upon that world of ungodly men yet a remnant was delivered Noah and his family in the Ark from perishing in the waters By this explication of that verse in Genesis as it already appears how perfect a parallel that was of God's dealing with the Jewes giving them time to repent delivering all that did repent and destroying the whole nation besides so it is evident that from thence this verse of S. Peter's may be interpreted For the ãâã ãâã ãâã ãâã ãâã the spirits in the prison or custodie or sheath here ãâã ãâã ãâã ãâã ãâã signifying any kind of receptacle Rev. 18. 2. are those souls of men that lay so sheathed so uselesse and unprofitable in their bodies immersed so deep in carnality as not to perform any service to God who inspired and placed them there and 't is elsewhere a figurative speech to express wicked men who are called prisoners in prison that is ãâã ãâã ãâã ãâã ãâã Isa 42. 7. and ch 49. 9. and bound in prison Isa 61. 1. they the thoughts of whose hearts were evil continually v. 5. To these Christ that is God eternal ãâã ãâã ãâã ãâã ãâã went and preached in or by that Spirit by which he was now raised from the dead where first the word ãâã ãâã ãâã ãâã ãâã Christ is used not ãâã ãâã ãâã ãâã ãâã God according to the generall opinion of the antient Fathers of the Church that he which of old appeared to the Patriarchs was not the first but the second person in the Trinity Christ the Sonne not God the Father and that those appearances of his were praeludia incarnationis prelusory and preparative to his taking our flesh upon him And accordingly those verses of the Sibylline Oracle which introduce God speaking to Noah about the Ark and setting down the speakers names by Numbers ãâã ãâã ãâã ãâã ãâã ãâã ãâã
of Christ so long expected see note b. Mat. 24. b. wherein the obdurate unbelievers shall be destroyed and the believers delivered and preserved we may come with chearfulnesse and confidence see Joh. 7. a. and not be turned with shame from him or as inconstant and so guilty persons be ashamed to meet him 29. If ye know that he is righteous ye know that every one that doth righteousnesse is born of him Paraphrase 29. Resolving of this that Christ is a most just judge and consequently that every upright person is a child of his like unto him and certainly shall be used by him as a son have all protection and inheritance from him Annotations on Chap. II. \1 \2 reads ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã because the darknesse or the shadow passeth and the true light already shineth What is the meaning of these phrases is yet a farther difficulty but by analogie with other the like in these books may be explained Christ is called the true light Job 1. 9. Light in respect of his doctrine which was the direction of every mans life and true light in respect of the more imperfect shadows that had been before under the Law Thus when it is said Grace and truth came by Jesus Christ and that the true worshippers shall worship the Father in spirit and in truth truth denotes the substance in opposition to shadows the substantial worship in opposition to the rudiments of the Law And this sense is much favoured here by the King's MS. which reads not ãâã ãâã ãâã ãâã ãâã darkness but ãâã ãâã ãâã ãâã ãâã shadow which is used of the Law Col. 2. 17. Heb. 10. 1. and so the word ãâã ãâã ãâã ãâã ãâã passeth doth incline for that is oft applied to a shadow my time passeth like a shadow c. but not so to darkness And indeed as light is opposed to darknesse so true light which is somewhat more that in which is no mixture of darknesse is most fiâly opposed to a shadow in which there is some of that mixture 'T is true indeed ver 9 and 11. we read ãâã ãâã ãâã ãâã ãâã darkness which may make it probable that it should be ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã darkness not shadow here But that argument is of little force because there the opposition being betwixt that and light simply ãâã ãâã ãâã ãâã ãâã darkness was necessarily to be used and by that is meant the darkness of sin in both places the hating the brother but here it being not simply light but with this addition the true light shadow is it to which that is most properly opposed And it need not seem strange that both these oppositions should here be used so neer one to the other it being evident that the doctrine of Christ which is opposed to sin and so to darkness which denotes that is opposed also to the Law of Moses as a more perfect to that which was lesse perfect an higher degree of charity now exemplified and required by Christ to a lower and more imperfect degree of it before required by Moses As for the passing of the shadow and shining of the true light that evidently signifies the abolition of the Mosaical Law and the Christian law taking place prevailing over it Which this Apostle which knew that to be the last hour and so the destruction of the Jewish Temple and consequently service so suddainly to approach could not but know that it was now at hand And indeed the Apostles having received revelations to that purpose see Note on Rom. 7. a. it is here truly said ãâã ãâã ãâã ãâã ãâã this true light already shineth the Law was already abolished and only the Christian doctrine in force already And so this is a most commodious efficacious reason to prove and press the matter in hand that if this were a new commandment which here he speaks of and no old Judaical one yet it was part of the doctrine of Christ and that was now in full force over the world the Judaical Law being already abrogated and the destruction of their whole policie very near at hand v. 18. V. 18. The last time That ãâã ãâã ãâã ãâã ãâã here signifies that famous period the destruction of the Jewes will not only appear by comparing that phrase with many other of that kind in these Books the ãâã ãâã ãâã ãâã ãâã end and ãâã ãâã ãâã ãâã ãâã consummation of the age and ãâã ãâã ãâã ãâã ãâã the last daies but also by the whole Context in this place For the ãâã ãâã ãâã ãâã ãâã here following ye have heard being a form of citing must necessarily referre us to some prediction that had before been delivered of the matter here spoken of viz. the coming of Antichrist This prediction was certainly that of Christ's Mat. 24. where before this fatal day in three stages of his discourse three several times he toucheth on this matter first v. 5. There shall come many in my name saying I am Christ and shall deceive many then v. 11. many Pseudo-prophets that is that pretend a mission when they have it not shall arise and deceive many then v. 23. If any shall say Lo here is Christ or there believe them not for there shall rise Pseudo-Christs and Pseudo-prophets and shall shew many signes and wonders so that they shall deceive if possible even the elect behold I have told you before Of the first sort are those counterfeit Christs who pretended soon after Christ's ascension of which it is therefore said ãâã ãâã ãâã ãâã ãâã the end is not yet they were to be some years before this destruction Of this sort was Theudas not he which is mentioned Act. 5. 36 37. as antienter then Judas Galilaeus but another mentioned by Josephus under Claudius's reign when Fadus was Procurator of Judaea who saith Eusebius 1. 2. c. 1. a. out of Joseph Ant. l. 20. c. 5. ãâã ãâã ãâã ãâã ãâã deceived many Of this sort was the Aegyptian Act. 21. 38. mentioned also by Eusebius 1. 2. c. ãâã ãâã ãâã ãâã ãâã out of Josephus And so also Dositheus or Dosthes in Origen cont Cels l. 1. and in Hegesippus apud Euseb l. 4. c. ãâã ãâã ãâã ãâã ãâã and divers others who undertook to be deliverers of the people which is in effect to be Christs as a Christ is defined by S. Luke c. 24. 21. ãâã ãâã ãâã ãâã ãâã he that should redeem Israel So again in the last place the false Christs false prophets are the like to these differing from them only in the time wherein they should shew themselves viz. after the besieging of Jerusalem v. 15. when upon the sudden raising of it again by Cestius Gallus the Christians fled out of Judaea v. 16. for then was it an opportunity for false Christs to attempt to gather followers and undertake deliverances
of God is literally he that hath had such a blessed change wrought in him by the operation of God's Spirit in his heart as to be translated from the power of darkness into the kingdome of his dear Son transformed in the spirit of his mind that is sincerely changed from all evil to all good from obedience to the flesh c. to an obedience to God Onely it is here to be noted that the phrase is not so to be taken as to denote onely the act of this change the first impression of this vertue on the patient the single transient act of regeneration or reformation and that as in the Praeter-tense now past but rather a continued course a permanent state so as a regenerate man and a child of God are all one and signifie him that lives a pious and godly life and continues to doe so For so that phrase of being ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã a child or son of any kind of father signifies a resemblance or similitude of inclinations and actions as a child of the devil is one that commits and so continues to doe Satanical wicked practices and so sons of Belial are vicious persons and so our Saviour interprets the phrase If ye were the children of Abraham ye would doe the works of Abraham but you are of your father the devil that is you doe those things which are imitations of him such things as he doth And so generally in this Epistle he that is born of God signifies a man truly pious an obedient servant of God and such is the subject of this Proposition here when of such an one it is said he cannot sin Ib. Cannot sin What is meant by ãâã ãâã ãâã ãâã ãâã cannot here will best appear by what S. Chrysostome on Rom. 8. saith of the tree in the Gospel where 't is said A corrupt tree cannot bear good fruit nor a good tree corrupt fruit he saith he that saith a corrupt tree cannot bring forth good fruit ãâã ãâã ãâã ãâã ãâã forbids not a change from vice to vertue denies not that to be possible but affirms that ãâã ãâã ãâã ãâã ãâã the continuance in wickednesse cannot bring forth good fruit for saith he he said not that an ill tree cannot become good but that remaining evil it cannot bear good fruit So when Rom. 8 7. 't is said that the carnal mind cannot be subject to God Theophy lact interprets it ãâã ãâã ãâã ãâã ãâã it cannot whilest it remains such ãâã ãâã ãâã ãâã ãâã not that the change is impossible and so again v. 8. when it is said they cannot please God ãâã ãâã ãâã ãâã ãâã they cannot whilest they are such And so sure the affirming here of the child of God the regenerate pious convert that he cannot sin is not the affirming that he cannot cease to be what he is cannot fall off from the performance of his duty against which the many warnings and exhortations that are given to pious men ch 2. 1. 1 Cor. 10. 12. Heb. 3. 12. 2 Pet. 3. 17. are evidences of the possibility of it but that remaining thus a pious follower imitator and so child of God that in his actions resembles him he cannot yield deliberately to any kind of sin To which purpose saith Tertullian De pudicitia Haec non admittet omnino qui natus è Deo fuerit non futurus Deifilius si admiserit He that is born of God will not at all admit such sins as these he shall not be the child of God if he do admit or commit them And Lactantius Virtus sine ulla intermissione perpetua est nec discedere ab ea potest qui semel eam cepit Nam si habeat intervallum si quande eâ carere possumus redeunt protinus peccata quae virtutem semper impugnant Vertue is that which is perpetual without any intermission He that hath once undertaken it cannot depart from it For if it have any interval of sin if we can want or be without it sins presently return which alwaies impugne vertue And so S. Hierome on Mat. 7. 18. Bona arbor non fert malos fructus quamdiu in bonitatis studio perseverat A good tree bears not ill fruit as long as it perseveres in the study or love of goodnesse And so S. Augustine Serm. 29. de verb. Apost Talia non facit bonae fidei spei Christianus A Christian of a good faith and hope doth not such things as these that is Homicide Adultery c. In the same sense as Menander saith of the just man ãâã ãâã ãâã ãâã ãâã a just disposition knows not how to be unjust In this sense is ãâã ãâã ãâã ãâã ãâã he cannot used by Ignatius ãâã ãâã ãâã ãâã ãâã carnal men cannot doe spiritual things It will not farther be pertinent to enquire whether the sinning here so unreconcileable with a regenerate state be an act only of wilfull sin or an habit because those Apostate Gnosticks to whom this place is opposed and all that went over to them were guilty of more then single acts even of the foulest habits of impurity and persecuting the Christians v. 10. V. 10. Is not of God ãâã ãâã ãâã ãâã ãâã to be of God hereâ and chap. 4. 6. and 5. 19. and 3 Joh. 11. is a phrase to signifie one that lives as God requires and approves of a child of God in the beginning of the verse born of God v. 9. a sincere acceptable servant of his that imitates the good 3 John 11. or in brief a good Christian and that not only upon this ground because all Christian vertue is of God but especially because it is agreeable to his will an imitation of that which is most eminently and originally in him And so on the contrary Ungodly living is expressed by the phrase to be of the devil Joh. 8. 44. explained by what follows ãâã ãâã ãâã ãâã ãâã doing or delighting to doe his desires and his works v. 41. and so to be of the world To this purpose many the like phrases there be observable in Scripture which are set to signifie this as being in God 1 Joh. 2. 5. 5. 20. seeing God 3 Joh. 11. that is having considered and observed God in his actions in order to imitating of them for so to imitate is expressed Joh. 8. 38. by doing what they have seen with their father so again having known God or Christ 1 Joh. 2. 3 13. that is so as to imitate or transcribe what we see in him an evidence of which is as it follows there the keeping his commandements and c. 4. 6. he that knows God and he that is of God are set as directly the same and so v. 7 8. and very often in this Writer So seeing and knowing him together 1 John 3. 6. and especially Joh. 5. 37. to hear his voice and see his appearance for that is there all one with having
his word abiding in them So to be the sons of God Joh. 11. 52. the sons of God that are scattered abroad that is all that are or shall be pious faithfull servants of his all the world over that are qualified aright for the receiving of Christ when he preacheth to them such as are called the children of the kingdome Mat. 13. 38. and so oft in these Epistles 1 Joh. 3. 2 10. and to be born of God 1 Joh. 3. 9. and 5 4 18. contrary to which are generation of vipers and children of darknesse or Belial of the devil of the wicked one in an extreme degree and born of blood c. Joh. 1 13. in a more moderate degree signifying not any act of spiritual birth but a state of pious life of resemblance unto God So those that are given to Christ by God the pious vertuous-minded men being the only persons that are by the promises and grace of the Gospel really attracted and brought to receive Christ Joh. 6. 37. those whom the Father hath drawn v. 44. whom the promises have effectually wrought on which work only on pious men so those that are taught of God or are docile teachable by him So they whose heart God hath opened Act. 16. 14. that is whom God hath affected with the love of vertue or Christianity So to abide or dwell in God 1 Joh. 3. 6. and in the love of Christ Joh. 15. 9. and God in him 1 Joh. 3. 24. 4. 15. to walk in light c. 1. 7. to abide in light c. 2. 10. to walk as he walks c. 2. 6. to walk worthy of the Gospel Phil. 1. 27. of our vocation Ephes 4. 1. to passe our sojourning in fear 1 Pet. 1. 17. to walk in good works Eph. 2. 10. to have his word abiding in us 1 Joh. 2. 24. V. 19. Assure our hearts What ãâã ãâã ãâã ãâã ãâã to perswade hearts doth fully import will appear first by the use of the phrase ãâã ãâã ãâã ãâã ãâã Mat. 28. 14. we will pacifie him and so in proportion it signifies to render our hearts peaceable and tame secondly by two other phrases that follow here first ãâã ãâã ãâã ãâã ãâã v. 21. having confidence toward God to have boldnesse to dare appear before God to be such as dare on good grounds have confidence to pray to him secondly ãâã ãâã ãâã ãâã ãâã v. 22. to have our prayers heard by God which he that can challenge and so ãâã ãâã ãâã ãâã ãâã draw near unto God in confidence in prayer is said ãâã ãâã ãâã ãâã ãâã Heb. 9. 9. to be perfected or consecrated according to conscience viz. by having the conscience purg'd to be made such priests as may with boldnesse draw nigh to God which is the prerogative of every true Christian that doth that which is pleasing in God's sight v. 22. the worshipper of God which doth his will Joh. 9. 31. CHAP. IV. 1. BEloved believe not every spirit but trie the spirits whether they be of God because many false prophets are gone out into the world Paraphrase 1. My brethren let me admonish you not to heed or follow every teacher that pretends to be inspired see note on Luk. 9. d. but to make trial of all that shall so pretend by the rules afforded you both by Moses and Christ and so much the rather because as it hath been foretold by Christ Mat. 24. that at this point of time many false teachers should come into the Church so now we find by experience there are many 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God Paraphrase 2. By this you may know the teacher to be truly divine if he confesse Christ thus born and crucified to be the Messias see v. 15. For no false prophet will ever teach that it being not usefull to the interest of the false pretenders or those that consider their own advantages to follow a crucified Saviour to all kind of purity and self-denial and taking up the crosse after him suffering persecutions as now all that follow Christ are sure to doe 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Paraphrase 3. And the Gnosticks that in time of persecution do renounce and forsake Christ by that appear to be not from God and these are the Antichristian seducers of whom Christ foretold Mat. 24. see note on 1 Joh. 2. b. that before the fatal day that expected the Jews they were to come into the world and now indeed they are come Simon and his Gnosticks and are already every where visible among us 4. Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world Paraphrase 4. You my tender Christians have your doctrine from God and have held out against the machinations and perswasions of those false teachers for the true Christ which is by his Spirit and his doctrines in you is greater and more powerfull then the false teachers and false Christs which are now abroad in the world v. 3. 5. They are of the world therefore speak they of the world and the world heareth them Paraphrase 5. They come not by any commission from God but from the incitation of their own worldly hearts to save themselves from persecutions they are worldly-minded their affections are placed on worldly pleasures c. and accordingly their doctrine is a doctrine of licentiousnesse of secular interests and freedome from persecutions and worldly-minded men follow them 6. We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of error Paraphrase 6. Our doctrine is the true pure doctrine of Christ hath nothing of worldly greatnesse or secular interests in it but only of piety and purity self-denial contempt of the world and every pious person hearkeneth to us and this is a way of discerning true from false prophets one is all for purity and confession of Christ even in persecutions the other for worldly advantages and self-preservation 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God Paraphrase 7. Again another evidence of our being from God is charity to our fellow-Christians for that is most strictly commanded and exemplified to us from God and no practice renders us so like to Gods example and so concordant to his precepts makes us such Gnosticks truly so called as the sincere exercises of this duty and therefore that is my next admonition to be sure ye divide not hate not persecute not your brethren 8. He that loveth not
't is evident that God's power and mighty work of deliverance such as had been shewn in rescuing the Israelites out of Aegypt is the thing there meant by my Spirit for thus the words are introduced being spoken of the re-edifying of the Temple According to the word that I convenanted with you when ye came out of Aegypt so my Spirit remaineth among you and therefore as an effect of confidence in that power it follows Fear ye not which can no way pertain to the pretensions of the Enthusiast § 22. Having taken this view of the chiefest of those places which have been deemed favourable to the pretenders of New light and discovered the mistakes of them I proceed to the second branch of my method the setting down the form of sound doctrine in this matter and that will be most fitly done by these steps and degrees § 23. 1. That all knowledge of God's will is confessedly as every good gift from God communicated by those means and degrees which God hath been pleased to chuse the light of Nature the Revelations and Oracles and Voices from heaven to the Fathers and at last by his own Son Jesus Christ and his Apostles commissionated by him which being the last method or way of Revelation which we have reason to expect our whole duty is hereby resolved to be contained and set down in those laws of the Old but especially of the New Testament which make up the Christian Canon or Rule § 24. 2 dly That any farther light then that which is thus afforded us cannot in any reason be pretended to by any or so as may satisfie himself or others unless it may appear by means sufficient to convince a rational man 1. in general that it is agreeable to the oeconomie under the Gospel that any one after Christ and his Apostles and others of that first age extraordinarily endowed should to the end of the world be called to the office of a Prophet as that signifies one that is sent to make known de novo to publish God's truth or will unto men and 2. that he particularly is such a Prophet and so sent and by authentick testification of Divine miracles or of mighty works which neither man nor devil can work without the assistance of an omnipotent power demonstrated and evidenced to be so § 25. 3 dly That if it should now be affirmed that any man is or since the Apostles age hath been thus endowed it would be under a very strong prejudice from the contrary opinion of the whole Church of God for 15. Centuries who having received the Books of the Old and New Testament for the one constant durable Canon of Faith must be supposed to resolve that nothing else shall ever be added to that Canon that is no new Revelations shall ever be made for if they should our Faith must be regulated by them as well as by any part of God's word already received and therefore in all reason this affirmation must be testified by arguments or proofs fit to out-ballance so great an authority which cannot be by any one mans affirmation of himself whose testimony in this matter is of no validity and yet 't is evident that there are no other § 26. 4 thly That the understanding the word of God contain'd in the Scripture is no work of extraordinary illumination but must be attained by the same means or the like by which other writings of men are expounded and no otherwise In other writings some things are so plain that by the strength of common reason any man that is master of that and understands the language wherein they are written may understand them others have such difficulties in them arising either from the conciseness or length of style or sublimity of the matter of the discourse or intermixture of old forgotten customes c. that there will be need of proper helps in each of these to overcome the several difficulties And so it is in the understanding of Scripture those places that are plain want no farther illuminating either of the medium or of the eye to discern or understand the meaning of them and for the searching to the bottome of the greater depths 't is as certain that the use of humane means doth ordinarily assist and conduct us successfully as observation of the usage of the word or phrase in other places considering the customes of the people the scope of the writer and many the like and when it doth not so 't is visible that it is from my want of such assistances which when I after come to meet with I get through the difficulty and by growth in knowledge and observation doe come as perfectly to understand the more abstruse passage to day as I did the more perspicuous yesterday And indeed if extraordinary illumination were required to understand the more difficult places of Scripture it could not be denied to be necessary to all the most easie also It being evident that the plainest precept in the original language which alone is the word of God is as inexplicable by him that understands not Greek or Hebrew as the closest subtilest arguings in S. Paul's Epistle and so no man should be acknowledged to understand any part of God's will but the Saint that knows all of it a supposition most evidently contrary to those many Texts of Scripture which suppose men to know the will of God which they doe not practise § 27. 5 thly It is most true that there is need of the concurrence of God's assistance and blessing his grace and his providence to the use of all ordinary means to render them successfull to us and so there is need of God's illuminating Spirit to assist our weak eyes our dark faculties But then this Illumination is but that which is annexed to the use of the means and not that which works without them and this act of his providence is a suggesting of means which had not otherwise been thought of had not God by his good hand directed to them which he doth not by any inspiration but by offering of occasions which humane industrie is left to improve and if it doe not receives no benefit by them And so still this is the old light which hath commonly been afforded the diligent no new illumination for the Enthusiast And of this sort of illumination three things are observable 1. That it is not discermble to be such in the principle but onely in the fruits of it 't is not nor can it without miracle be known by any that it is divine illumination nor consequently that it is true the suggestions of my own fancy nay of the devil may be mistaken for it but only by the agreeableness of it with those truths which are already revealed from God and that are by other evidences then that of the private Spirit known to be so revealed nay that agreeableness with Divine is not alwaies sufficient to define it an Illumination for my fansie may and
punctually in favour of the Roman Emperour and so much more for the paying then for the refusing to pay tribute yet because there was so much caution in his speech as that the Pharisees were not able to take any advantage against him It is therefore improved into an accusation against him that he forbad to give tribute to Caesar Lu. 23. 20. see Note on Mat. 22. b. That which is in the Printed copies ãâã ãâã ãâã ãâã ãâã taxe or tribute is in the old Greek and Latine MS. which Th. Beza sent to the University of Cambridge ãâã ãâã ãâã ãâã ãâã head money V. 44. Want To discern the meaning of ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã among the Scripture writers it will not be amisse to look on it a little in the Old Testament Ezr. 6. 9. where ãâã ãâã ãâã ãâã ãâã whereby ãâã ãâã ãâã ãâã ãâã is rendred signifies that which they have need of for the word ãâã ãâã ãâã ãâã ãâã signifies oportuit necesse habuit indiguit to want or have need of and so ãâã ãâã ãâã ãâã ãâã here and ãâã ãâã ãâã ãâã ãâã Lu. 21. 4. will be rendred out of her necessaries out of that which was necessary to her out of that which she wanted for her selfe out of her very low estate or extremity as appears by that which followes ãâã ãâã ãâã ãâã ãâã all her provision all that she had to live or subsist on as that is opposed to ãâã ãâã ãâã ãâã ãâã out of that which those others had to spare Thus Phil. 4. 11. ãâã ãâã ãâã ãâã ãâã in respect of a very low estate wherein he had no more then absolute necessaries with which saith he he had learned to be content expressed by ãâã ãâã ãâã ãâã ãâã being abased or very low v. 12. both which are opposed to ãâã ãâã ãâã ãâã ãâã there when ãâã ãâã ãâã ãâã ãâã hungring is opposed to ãâã ãâã ãâã ãâã ãâã feeding full So 1. Cor. 16. 17. ãâã ãâã ãâã ãâã ãâã that which you ought to have done and did not they have supplyed 2 Cor. 8. 13. ãâã ãâã ãâã ãâã ãâã your abundance may be a supply to their necessities and c. 9. 12. ãâã ãâã ãâã ãâã ãâã the necessity of the Saints and c. 11. 9. ãâã ãâã ãâã ãâã ãâã my necessity So Phil. 2. 30. ãâã ãâã ãâã ãâã ãâã your defect of ministring to me or that ministring to me which was necessary but through distance could not be performed on our part So Col. 1. 24. I rejoyce in my sufferings for you ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c thus or to this sense Christ suffered for his Church his body yea Lu. 24. 46. ãâã ãâã ãâã ãâã ãâã he ought to suffer in many respects there was a necessity of it And so in like manner by way of correspondence so ãâã ãâã ãâã ãâã ãâã signifies it is necessary that I that am a Christian should suffer for you for the Church that is his body this now I doe I in my flesh make up by way of Antitype those necessary sufferings of Christ for his body So 1 Thess 3. 10. ãâã ãâã ãâã ãâã ãâã to complete or fill up for ãâã ãâã ãâã ãâã ãâã being the interpretation of ãâã ãâã ãâã ãâã ãâã in the Old Testament is all one with ãâã ãâã ãâã ãâã ãâã and so ãâã ãâã ãâã ãâã ãâã With ãâã ãâã ãâã ãâã ãâã those things that are necessary to your faith All this is here cast together to give one entire view of these words in the New Testament CHAP. XIII 1. AND as he went out of the Temple one of his disciples saith unto him Master see what manner of stones and what buildings are here 2. And Jesus answering said unto him Seest thou these great buildings there shall not be left one stone upon another that shall not be thrown down Paraphrase 2. See Note on Mat. 24. a. 3. And as he sate upon the mount of olives over against the Temple Peter and James and Andrew asked him privately 4. Tell us when shall these things be and what shall be the signe when note a all these things shall be fulfilled Paraphrase 4. When shall this utter destruction of the Temple be and consequently of the Jewish nation and what prognosticks or forerunners of it shall be observable see Note on Matth. 24. b. c. 5. And Jesus answering them began to say Take heed lest any man deceive you Paraphrase 5. And Jesus answered them the forerunners that you are most concern'd to know are the great dangers that ye shall be in if ye be not very wary of being seduced and drawn off from the truth 6. For many shall come in my name saying I am Christ and shall deceive many Paraphrase 6. For before that time many false prophets and false Christs pretending to deliver the nation from the Roman subjection shall appear among you and draw many followers after them 7. And when ye shall hear of warres and rumours of warres be ye not troubled for such things must needs be but the end shall not be yet 8. For nation shall rise against nation and kingdome against kingdome and there shall be earthquakes in divers places and there shall be famines and troubles these are the beginnings of sorrows Paraphrase 8. For there shall be civil warres among you see Note on Mat. 24. c. and earthquakes in several parts of your countrey and famines and tumults these are as the first grudging of those great pangs of travail which shall after some time come suddenly upon your nation 9. But take heed to your selves for they shall deliver you up to councels and in the Synagogues ye shall be beaten and âe shall be brought before Rulers and Kings for my sake for a testimony against them Paraphrase 9. to the great Consistory in Jerusalem and the lesser in other cities where you shall be scourged and delivered to the Roman powers that they may put you to death because the Jewes cannot and this shall be a means of making known to them the Christian religion as it was in S. Peter and Paul 10. And the Gospel must first be published among all nations Paraphrase 10. But before this destruction come on the Jewes the disciples shall have preacht through all the cities of Jewry and from them depart to the Gentiles 11. But when they shall lead you and deliver you up take no thought before hand what ye shall speake neither doe ye premeditate but whatsoever shall be given you in that hour that speak ye for it is not ye that speake but the holy Ghost Paraphrase 11. carry you before those tribunals be not solicitous beforehand see Mat. 10. 19. what answers or pleas to make for at that time ye shall be by the Spirit of God extraordinarily instructed what apologies or answers to make and what shall then come into your hearts remember 't is an effect of this speciall promise
of mine and so to be lookt on by you as the dictate of Gods Spirit and not as any invention of your own and so without feare or diffidence to be delivered by you 12. Now the brother shall betray the brother to death and the father the son and children shall rise up against their parents and shall cause them to be put to death Paraphrase 12. And these prosecutions and bringing you before tribunals yee must look for from those that are nearest to you from Jewes of your closest alliances 13. And ye shall be hated of all men for my name sake but he that shall endure to the end the same shall be saved Paraphrase 13. And indeed from all sorts of men the true Christian Professors must look for very sharp opposition All which must not be matter of discouragement to you for it will be so ordered by the providence of God that the adhering constantly to Christ will be of all other things the most probable way to deliver you from the present dangers that shall overwhelme the unbelievers and Apostates and the onely sure way of making you eternally happy see Mat. 10. 22. note h. whatsoever your sufferings be 14. But when ye shall see the abomination of desolation spoken of by Daniel the Prophet standing where it ought not let him that readeth understand then let them which be in Judea flee to the mountains Paraphrase 14. the Roman army see note on Mat. 24. f. like that which Daniel spake of besieging Jerusalem that holy city towards which the Gentiles ought not to be suffered to approach c. what ye read in Daniel of other times have here a farther completion then be sure ye get you out of Judea see Mat. 24. g. 15. And let him that is on the house top not go down into the house neither enter therein to take any thing out of the house 16. And let him that is in the field not turn back again to take up his garment Paraphrase 16. get away with as much speed as possibly he can and not venture the hazard of his life to save any thing that he hath 17. But wo to them that are with child and to them that give suck in those days 18. And pray ye that your flight be not in the winter Paraphrase 17 18. And the hast will be so great which will be necessary in this conjuncture of time that they that have encumbrances about them to stop that haste as for example women with child or that give suck or any else in case it happen to be in the winter will be much endangered by it 19. For in those days shall be affliction such as was not from the beginning of the creation which God created unto this time neither shall be Paraphrase 19. For they shall be days of most heavy affliction and pressure such as never were and never shall be parallel'd in any time 20. And except that the Lord had shortned those days no flesh should be saved but for the elects sake whom he hath chosen he hath shortned the days Paraphrase 20. Such fury of the zelots such intestine tumults and horrid cruelties and such forein close sieges from the Romans and from thence miserable famines and plagues that it will be imputable as an especiall act of Gods over-ruling providence if there be one Jew left undestroyed But t is foretold by the Prophets that a few shall escape and that all the Jews should not be utterly cut off see Mat. 24. 22. and note k and for the fulfilling that prophecy care shall be taken for the preserving of some those especially who shall adhere constantly to the obedience and faith of Christ 21. And then if any man shall say to you Lo here is Christ or Lo he is there believe him not Paraphrase 21. And so ye are neerly concerned to be carefull that ye run not out after any deceivers 22 For false Christs and false prophets shall rise and shall shew signes and wonders to seduce if it were possible even the very elect Paraphrase 22. that they may or such as may 23. But take ye heed behold I have foretold you all things Paraphrase 23. Remember I have forwarned you 24. But in those days after that tribulation the Sun shall be darkned and the Moon shall not give her light Paraphrase 24. Mat. 24. 29. 25. And the starres of heaven shall fall and the powers that are in heaven shall be shaken Paraphrase 25. the hosts of heaven see Mat. 24. 29. 26. And then shall they see the son of man coming in the clouds with great power and glory Paraphrase 26. See note a. and on Mat. 24. 6. and v. 30. note 0. and Mat. 26. 64. and Praemon to Revel 27. And then shall he send his angels and gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven Paraphrase 27. from one end of the world to another See Mat. 24. 31. 28. Now learn a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to passe know that it is nigh even at the doores Paraphrase 29. The like judgment may ye make by these signes and prognosticks to discern when this vengeance comes near 30. Verily I say unto you That this generation shall not passe till all these things be done Paraphrase 30. To which I farther adde that it shall be within the life time of some now living and here present within thirty or forty years this is sufficient warning for you and answer to your question v. 4. 31. Heaven and earth shall passe away but my words shall not passe away Paraphrase 31. And do not ye doubt of the truth of it for it is irreversibly set 32. But of that day and that houre knoweth no man no not the Angels which are in heaven neither note b the Son but the Father Paraphrase 32. But of the point of time when this shall be no created understanding knowes no not Christ himself according to his humane nature 33. Take ye heed watch and pray for ye know not when the time is Paraphrase 33. And this on purpose thus concealed to lay the greater obligation on all to be perpetually watchfull and diligent to behave themselves like Christians 34. For the son of man is as a man taking a farre journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the note c cock crowing or in the morning Paraphrase 35. at nine at night or at twelve or at three or at six in the morning 36. Lest coming suddainly he find you sleeping Paraphrase 36. Lest he come at a time when ye least expect