giving sound whether pipe or harpe except they give a distinction in the sounds how shall it be known what is piped or harped Paraphrase 7. This you may discern by an ordinary similitude for when sounds are made by instruments unlesse those sounds are set to some tune no man can tell what to make of it 8. For if the trumpet give an uncertain sound who shall prepare himself to the battail Paraphrase 8. And particulâ—rly the trumpet which is used to sound alarmes doth so by a particular distinct sound and if that be not sounded no man that hears a trumpet will think himself bound to make ready 9. So likewise you except ye utter by the tongue words easie to be understood how shall it be known what is spoken for ye shall speak into the aire Paraphrase 9. So if you that have the gift of strange languages doe not by that means speak that which the Auditors may understand for to that end sure were those languages given that you might speak to every one in his own language Act. 2. 6. how shall any man be the better for your languages your words shall be poured out into the aire unprofitably 10. There are it may be so many kindes of voices in the world and none of them are without signification Paraphrase 10. There are for example seventy languages and every nation speaks some or other and understands that but ordinarily no other 11. Therefore if I know not the meaning of the voice I shall be unto him that speaketh a Barbarian and he that speaketh shall be a Barbarian unto me Paraphrase 11. And therefore if he that hath all these languages speak to me in any but that which I understand he speaks to no more purpose to me and I receive no more advantage from him then if a couple of men of severall countreys should talk one to another and neither understand a word of the other 12. Even so ye for asmuch as ye are zealous of spirituall gifts seek that ye may excell to the edifying of the Church Paraphrase 12. So ye also seeing ye would fain have some of those extraordinary gifts of the Spirit see note on Lu. 9. e seek those gifts especially by which the Church may receive edification and advantage that so you may doe somewhat more then ordinary and of that sort is prophesying 13. Wherefore let him that speaketh in an unknown tongue pray that he may interpret Paraphrase 13. And in stead of amazing people with strange languages which they understand not let him pray to God for the gift of expounding strange languages that he may help others to understand them that speak thus 14. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull Paraphrase 14. For if by that gift of tongues I pray in an unknown language my gift or the gift of tongues which is given me prayes but my understanding lies idle see note on Lu. 9. e. does no body else any good I make use of my gift of tongues which I my self understand but I make no use of that understanding of mine to make others doe so too 15. What is it then I will pray with the spirit and I will pray with the understanding also I will sing with the spirit and I will sing with the understanding also Paraphrase 15. What then is it that is most desirable Why that if in praying I make use of the gift of tongues which is intelligible to my self I pray also by my understanding so as he that hath not the gift of tongues is wont to pray that so my understanding my be usefull to others and help them to understand also and so likewise that I may make use of the gift of tongues in singing Psalms and sing also by my understanding so as he that hath not those extraordinary gifts is wont to sing that is so as shall be intelligible to-others 16. Else when thou shalt blesse with the spirit how shall he that occupyeth the room of the unlearned say note a Amen at thy giving of thanks seeing he understandeth not what thou sayest Paraphrase 16. For if thou administer the Sacrament in an unknown tongue how shall the people that receive say Amen at thy administring of it when they understand thee not 17. For thou verily givest thanks well but the other is not edified Paraphrase 17. And in that case how well soever that be done which thou dost yet 't is clear 't is not for the advantage of others or benefit of the Church 18. I thank my God I speak with tongues more then you all Paraphrase 18. I have the gift of tongues more then any of you hath it 19. Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then ten thousand words in an unknown tongue Paraphrase 19. But for the benefit oâ— others t were much better that I spake though never so little from my own understanding so as he that hath not the gift of tongues is wont to speak so that others may understand and be instructed by me then never so much by the gift of tongues when no man knows what I say 20. Brethren be not children in understanding howbeit in malice be ye children but in understanding be men Paraphrase 20. Brethren 't is a piteous thing to be thus childishly affected see note on Lu. 1. 5. to brag or boast of uselesse gainlesse things such as is speaking what no man understands In respect of sin be as like children that is as innocent as you will but be more mature and manly in your affections 21. In the Law it is written With men of other tongues and other lips will I speak unto this people and yet for all that will they not hear me saith the Lord. Paraphrase 21. In the old Testament in the prophecy of Isaiah c. 28. 11. 't is mention'd as a miracle shewed to the people that God would send prophets to them in languages which they understood not and yet that this so great a miracle should not work on them 22. Wherefore tongues are for a sign not to them that believe but to them that believe not but prophesying serveth not for them that believe not but for them which believe Paraphrase 22. By which it appears that the use of the gift of tongues is principally as a miracle and that for the converting of unbelievers but interpreting of Scriptures and teaching Christian doctrines is that that is most proper for believers 23. If therefore the whole Church be come together into some place and all speak with tongues and there come in those that are unlearned or unbelievers will they not say that ye are mad Paraphrase 23. If therefore in a society of Christians and none else all that speak shall speak strange languages what will an ordinary man or an unbeliever think or
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 then among them as of praying so of singing also by that extraordinary gift of the Spirit 1 Cor. 14. 26. see Note on Jude f. V. 30. Members of his It is the manner of the Sacred writers to expresse a complex body by the enumeration of the several parts of it as the heaven and and earth for the world evening and morning for the natural day and many the like see Note on Col. 1. c. and 2 Pet. 3. b. and so here his flesh and his bones signifies no more then he and so the whole importance of the verse is that we are members of Christ and nothing else see Note on Joh. 6. d. CHAP. VI. 1. CHildren obey your parents in the Lord for this is right Paraphrase 1. And so likewise all children and subjects must be obedient to their parents and Princes now under the Gospel for this is commanded by the Law in the Old Testament which Christ came not to evacuate but to confirm 2. Honour thy father and mother which is the first commandement with promise Paraphrase 2. For so are the words of the fifth Commandement of the Decalogue Honour thy father and mother not onely thy natural but civil Parents and all other placed over thee by God or the lawes under which God hath placed thee And this is the first commandement of the second table and that with a promise annex'd to it 3. That it may be well with thee and thou mayst live long on the earth Paraphrase 3. viz. of prosperity and long life in the land of Canaan as it concern'd the Jewes and to all others of prosperous peaceable living upon earth toward which obedience to superiors is ordinarily an eminent means of security see Mat. 5. 5. and of eternall blisse in heaven by the promise of Christ 4. And ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Paraphrase 4. And parents likewise are to behave themselves lovingly and gently toward their children and not to tempt them by tyrannical usage of their power to disobedience but use all care to bring them up in the knowledge of their duty to Christ 5. Servants be obedient to them that are your masters according to the flesh with fear and trembling in singlenesse of your heart as unto Christ Paraphrase 5. And doe not think that Christianity hath set all servants at liberty or given them any privilege of disobeying those whose servants they are according to the course of this world be they heathens c. But let all such know themselves to be obliged to perform obedience unto their masters with all diligence and sincerity see note on Phil. 2. c. as unto Christ who sees their hearts and laies this command on them 6. Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart Paraphrase 6. And this not onely to avoid the displeasures of their masters which will extend no farther then to those things which they can see whether they be done or omitted and consequently punish in them but upon sense of obligation to the Law of Christ who can see the secrets of the hearts and so must be served accordingly 7. With good will doing service as to the Lord and not to men Paraphrase 7. viz. with uprightnesse and cheerfulnesse a voluntary obedience which may approve it self to Christ and not a forced one which arises from fear of man and so extends no farther then the master can see and punish 8. Knowing that whatsoever good thing any man doth the same shall be received of the Lord whether he be bond or free Paraphrase 8. Knowing that as all other performances of duty so his faithfull service to his master shall be rewarded in him by God 9. And ye masters doe the same things to them forbearing threatning knowing that your master also is in heaven neither is there respect of persons with him Paraphrase 9. And the masters must use their servants as fathers were appointed to use their children ver 4. not wrathfully and imperiously but calmly and gently either as knowing that they themselves have a master to obey who commands them to doe thus or knowing that you and they are but fellow-servants in respect of Christ and indeed that if masters doe not their duty they shall be as punishable before God as any others of the most inferiour degree God favouring or sparing none upon so slight considerations as these of their being greater men in this world then others 10. Finally my brethren be strong in the Lord and in the power of his might Paraphrase 10. Finally brethren consider the all-sufficience and omnipotence of his might who is able to sustain you against all opposition of men or devils and confirm your selves in the faith and chear up your selves with that consideration 11. Put on the whole armour of God that ye may be able to stand against the wiles of the devil Paraphrase 11. And make use of all the defensatives and weapons that Christ hath afforded you to the repelling of all the temptations and stratagems of the devil that ye may be able to hold our against all his assaults both of force and cunning 12. For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darknesse of this world against spiritual wickednesse in note a high places Paraphrase 12. For the combat for which we are to be fortified is not against any ordinary humane enemies but against the several ranks of devils the chieftains and gods of this present idolatrous heathen world and against those evil spirits that are in the aire all grosser carnal and all more spiritual dangerous sins of pride heresie and malice c. 13. Wherefore take unto you the whole armour of God that ye may be able to withstand in the evil day and having done all to stand Paraphrase 13. The variety and greatnesse of the danger being thus considered makes it reasonable for you to arm your selves in every part with all that the Christian faith hath provided you with that in time of temptation ye may be able to hold out against the contrary allurements of those hereticks and in conclusion to be so farre victorious as not to have been ensnared on any side 14. Stand therefore having your loynes girt with truth and having on the breast-plate of righteousnesse 15. And your feet note b shod with the preparation of the Gospel of peace Paraphrase 14 15. Let your military preparations against these assaults be these first Truth the doctrine of the Gospel in opposition to heathen errors and heretical insinuations and set that be your military girdle see note on Luk. 12. b. that keeps on all the other armour and fits you to make use of it and withall will restrain you from all libertinisme and licentiousness as a
Saints of the earth have but a weak claim to one of these and perhaps as weak to the other which is never seated but in an humble breast so if they had the best claim of any men now in the world it would not raise or intitle them to the gift of Revelation any more then of Tongues and Miracles of New light then of speaking Arabick removing mountains or foretelling things to come § 10. Two other places there are in the next chapter Joh. 8. which sound as much for the interest of the Pretenders and signifie as little v. 31 32. If ye continue in my word c. ye shall know the truth and the truth shall make you free But that must be expounded by another idâ—ome of the Sacred dialect taken notice of and exemplified Mat. 9. Note d. when one thing onely being designed to be said another is premised preparative to it And so here to them that continue in Christ's word that is in constant obedience to it the promise is that the truth shall make them free that is that the doctrine of Christ being thus continued in shall procure them a most valuable freedome To which continuing in Christ's word the receiving the knowledge of the truth being preparative it is accordingly set down before it but not as part of the promise being necessarily presupposed in the condition Christ's word v. 31. and the truth being all one and the knowing it pre-required to continuing in it However nothing of New light can possibly be intimated by this knowing the truth but onely that which by Christ's preaching was made known unto them § 11. The second place in that chapter is v. 43. Why doe you not understand my speech Even because you cannot hear my word But that hath no more aspect on this matter then the former had 'T is only the rendring an account of the reason why Christ's expressions seemed strange unto them why they did not acquiesce in believe all he said unto them but still disputed against it viz. the disagreeableness of his doctrine to their carnal humors and fancies their impatience of such severe precepts as he came to propose to them § 12. Another ground is fetch'd from 1 Cor. 2. in many verses thereof which are sufficiently cleared and vindicated to their proper sense by the several Paraphrases upon them but especially v. 15. He that is spiritual judgeth all things c. But how little that belongs to the justifying this claim will soon be discerned by inquiring who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual there without question such an one as is said to have received the Spirit which is of God v. 12. Such were the Apostles and others of that time which by the descent of the holy Ghost were taught and instructed in all things which belonged to their office to reveal to the world to whom they had Commission to preach And of such an one there is no question but that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerneth all things comes to the knowledge of all those parts of God's will which have before been kept close with God as mysteries which the Angels knew nothing of but are now by Christ and his Spirit which saith he should teach them all things convincingly made known to have been the subject of the antient prophecies And the arguments that such an one useth to convince others being not fetch'd from humane reason or the Artist's Topicks of probation but only from proofs afforded by this Spirit of God Miracles gifts of Tongues Voices from heaven old Prophecies c it therefore follows that as he by these means comes to know these mysteries so no worldly wise man Philospher or the like called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal man before is qualified to argue or dispute against him And so this hath no propriety or peculiarity of aspect on these future times wherein as that which was revealed to those Apostles is sufficiently communicated to us by ordinary means in the writings of the Scripture so there can be no necessity or use of extraordinary § 13. Others are pleased to argue from 1 Joh. 3. 24. Hereby know we that he abideth in us by the Spirit which he hath given us But that will soon vanish if we observe the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit enlarged on in Note on Luk. 9. e. in many places of the New Testament for the temper absolutely or more strictly a gracious pious temper or disposition of minde and so the Spirit which he hath given us may there very commondiously signifie that gratious charitable disposition which being so eminently in Christ is by his example and his precepts recommended and by our continuing in his discipleship communicated to us and wrought in us The understanding it so in that place is very agreeable to the former part of the verse he that keepeth his commandements dwelleth in him and he in him that is every obedient servant of his continueth in Christ that is adhereth to Christ and Christ continueth in him and so he receiveth all gracious influences from him particularly that of charity or loving his fellow-Christians as Christ gave us Commandment v. 23. that special piece of Christian temper so largly exemplified and so strictly required by Christ of all his Disciples And so again we see the phrase used c. 4. 13. By this we know that we abide in him and he in us because he hath given us of his Spirit The ground of that speech is laid v. 12. If we love one another God abideth in us and his love is perfected in us that is our charity to others is an evidence of our continuing to receive divine infusions and influences from God for love or charity is such and that a proof that we have transcribed imitated that love which he hath exemplified to us for this is meant by his love being perfected in us as his sufferings are filled up and perfected in us when they are imitated by us when we suffer for well-doing as he did the end of a copie or pattern being this that we shoul transcribe it and so the taking it out imitating it as we ought to do the only way of giving it its due perfection And so that whole verse is but a Paraphrase on that speech of Christs By this shall all men know that ye are my disciples if ye love one another Christ bringing his scholars and followers up in the practice of this duty beyond all others And upon this is built that which immediately follows and so it must be interpreted by it By this we know that we abide in him and he in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or that he hath given us of his Spirit that is this is a sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we may conclude our living like disciples of his our not having forsaken him as other uncharitable Gnostick hereticks appear to have
done and so likewise his continuing to communicate his influences to us as to disciples he is wont that we are like him in this special grace of charity the quality that is so remarkable in him And so this is very remote from the Enthusiast's pretensions § 14. One especial reserve there is still behinde from 1 John 2. 20. Ye have an unction from the holy One and ye know all things and v. 27. in words not much varied and to the same sense The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you remain in him still or as we read ye shall abide in him That the full meaning of the Unction's teaching or having taught them all things is their having been instructed by those on whom the holy Ghost which was to teach them all things had descended and confirmed by the gift of miracles abiding at that time in their Churches hath been shewed at large Note on Act. 10. d. and that takes away all the Pretenders title from this place But beside this it is evident by the Context what it was that this Unction was said to teach them viz. that Jesus was the Christ contrary to the Gnostick hereticks v. 18. which denyed it and are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists They saith he v. 19. went out from us these hereticks that denyed Jesus to be Christ But ye have an unction c. and ye know all things the all things here being according to the ordinary Scripture-style to be interpreted only of all those things which are there spoken of Ye have certain and infallible evidences that Jesus is the Christ From whence he immediately concludes again that they that have denyed this are lyars and Antichrists v. 22. and puts them in minde of that which had first been taught them and sufficiently evidenced unto them from the beginning of the Gospels being preached unto them v. 24. in opposition to these false doctrines which had since been infused amongst them v. 26. to whom again he opposeth the unction v. 27. And so still here is nothing in the least degree favourable to the pretensions of the Enthusiast § 15. Some other places I find to be mention'd which are yet farther removed from this matter for which they are pretended as Gal. 3. 14. that we might receive the promise of the Spirit through faith What is meant there by the promise of the Spirit that is the Spirit promised his disciples by Christ at his parting from the world appears at the beginning of that chap. v. 2 3. viz. the powers of working Miracles c. and so 't is interpreted v. 5. He therefore that ministreth to you the Spirit worketh miracles among you And this may fitly be said to be received through faith both as that is opposed to the Mosaical oeconomie under which there were not then those powers in the Church of the Jews as it is said v. 2. Received ye the Spirit by the works of the Law or by the hearing of faith and according to Christs promise to believers These signs shall follow them that believe in my name they shall cast out devils c. Mar. 16. 17. And so this place belonging to those miraculous operations of the Spirit in those times usefull for the erecting of a Church can no more be applicable to believers in these times then the speaking of Tongues and gifts of Healing c. which are not imagined by these Pretenders to belong to them by force of this place § 16. Somewhat different from this is that other of Ephes 1. 17. and parallel to that Col. 1. 9. that the Father of glory would give you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightned c. In this place there is little of difficulty save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not rightly interpreted in the knowledge of him whereas it should be to the acknowledgment of him as the end of the wisdome and revelation not the matter of it That it is so appears by the following words The eyes of your understanding being enlightned that ye may know Where as the enlightning of their understandings is answerable to the Spirit of wisdome and revelation so the phrase that ye may know is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is ordinarly used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to not in the knowing or acknowledging of him Which being premised the plain meaning of the words is that the Apostle having heard of the Ephesians proficiency in the faith of Christ praies that they may come to farther growth yet even to all abundance of all sorts of Christian knowledge understanding the highest spiritual truths called wisdome and interpreting of Prophecies of the Old Testament called Revelation and both these as extraordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts at that time and so called the Spirit of wisdome and revelation and this for this end that Christ might be fully discern'd and the truth of his doctrine acknowledged by this means in the same manner as ch 4. 11. it is said of Christ that he gave some Apostles some Prophets some Evangelists some Pastors and teachers each of these furnished with extraordinary gifts such as here are named for the building of the body of Christ that is his Church untill we come to the unity of the faith and acknowledment of the Son of God that ye be no more tost c. All which shews the high extraordinary waies that were then afforded by God by the descent of the Spirit for the building of a Church and confirming the faith of weaklings against the invasion of hereticks which fell off and denied Christ and were here by the Apostle pray'd for to the Church of the Ephesians but cannot be extended as a promise to the Enthusiast now that such gifts shall be or are afforded him § 17. Beside these of the New Testament other places are produced out of the Old as from Psal 25. 9. The meek will he teach his way and v. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse and v. 14. The secret of the Lord is with them that fear him and he will shew them his covenant But all these belong to a matter very distant from what the Enthusiast pretends viz. the benefit and advantage that accrues to all those that sincerely and diligently observe the laws of God The meek v. 9. are certainly the obedient and so the man that feareth the Lord v. 12 14. and for the promises that belong to such they are all to the same purpose under several expressions God will teach them his way and teach them in the way that
it be from heaven being as certain to discover truth as it is certain that God cannot lie whatsoever is taught by it must necessarily be as true as that holy Scripture it self and if it be the interpretation of any particular parcel of Scripture and yet vary from the true sense of it it must consequently to every one that believes it take out so much of God's word out of the Canon as that parcel did truly contain and add as much to it also as that false interpretation amounts to which being as often iterable as there be places of Scripture explicable or mistakable by the Enthusiast these substractions and additions may also be infinite and as many different new Canons of Scripture every year made as there be or may be assuming pretenders to interpretation and those are infinite also And this is one competent danger § 33. A second danger is that by the possessing of men's minds with this opinion of new light or the voice of God's Spirit within them the authority of the whole written word of God in effect is superseded and evacuated This we see already to be the fruit of this pretension in many who calling the Scripture the Letter and the voice within them the Spirit apply to these two that place of 2 Cor 3. 6. the Letter killeth but the Spirit giveth life the conclusion from whence is naturally and inevitably this that the Scripture when it differs from the Enthusiasts phansie is pernicious and mortiferous and no antidote sufficient against it but the following the dictates be they never so corrupt and carnal as when they are contrary to Gods written word it must be expected they should be of a mans own heart And then as when there was no King in Israel it was an easie deduction that every one should doe that which was right in his own not in God's eyes so it is to be expected that when this Theocraty God's governing mens lives by the written word is cast off all villanies and abominations should straight possesse those hearts which have betaken themselves to this riotous liberty And so we find it affirmed of the Gnosticks by S. Peter and S. Jude as the general observation of the Apostles that they scoffed and derided the revealed promises of God walking after their own ungodly lusts every man following his own inordinate appetite and these very men when they did all this calling themselves the spiritual and the knowing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge was the interpreting the mysteries in the Scripture after their own phansie miscalled the Spirit directly the New light which now we speak of A consequent whereof it was that they separated from all the Orthodox Christians and joyned with the Jewes to persecute them § 34. A third danger most immediately consequent to this pretension is the making God opposite and contrary to himself as he must be if he be thought to own all the gleams of New Light that shine in their several hearts that pretend to it for these are most frequently different and often contrary the one to the other as appears by the multitude of opinions and contrarietie of practices which this one fruitful mother of monsters hath brought forth all equally pretending to the wisdome that cometh from above and that not onely in several men but in the same men at several times seeing and unseeing the same things which how injurious it is to God who can no more change then lie need not be here manifested § 35. A fourth danger is confusion among men continual disturbance of Kingdomes or States the Governors whereof having no other authority then what is founded on or agreeable to the word and will of God it will still be in the power of each pretender to deliver oracles out of his own breast as immediate dictates of God quite contrary to the safety and interest of that government whatsoever it is which is at any time any where established And so the peace of kingdomes must be as uncertain and mutable as the phansies of men and the laws as ambulatory as Testaments while the Testator lives every illuminate breast pretending to come like Moses from God in Sinai with new tables of Divine commandments which in all reason must supersede the old be they never so firmly established § 36. The sum of this matter is that it being evidently consequent to this pretension that the voice of the Devil may be mistaken for the dictate of the Spirit of God there is nothing so vile or monstrous earthy sensual devilish but may pass for Divinely inspired by these means and if it be regular to worship him as God whom we own as such it may by immediate consequence bring in among the Christians the same worship of Devils which had long possession of the heathen Temples those being by the worshippers believed and adored as the true God because they gave responses out of the cave delivered Oracles c. unto them § 37. How far the sober attempt and endeavour of interpreting obscure places of Scripture by the assistance of God's Spirit cooperating with humane means is removed from all these dangers I shall not need to shew in more words then these that what is here offered to the Reader in this ensuing volume pretends no otherwise to challenge his belief then it shall satisfie his understanding that it probably is what it pretends to be and then if he receive dammage by us in any thing it is by his own rashness and over-great easiness of belief which he must in reason endeavour to put off in exchange for some prudence and diligence of search before he enter into this temptation THE NEW note a TESTAMENT OF Our Lord and Saviour JESUS CHRIST Annotation THE Title of this whole Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Testament or Covenant which is prefix'd in some Copies in others with this addition of our Lord and Saviour Jesus Christ in others with some variation of the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the books of the New Covenant by whomsoever it was affixed to these books or writings following doth referre to the consent of the Catholick Church of God and that Tradition which giveth testimony to these Books as those and those only which complete and make up the new Canon And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as in the Titles of other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Books or Writings that have been written and by God's providence derived to the Church so as by it to be received in canonem i. e. into the number of those writings which are unquestionably acknowledg'd to be the writings of the Apostles and Disciples of Christ All others as Apocryphal of dubious and uncertain Authority being excluded out of this Catalogue Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here how it is to be rendred and what is the peculiar notion of it is a matter
the law of commandements Ephes 2. 15. though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unwritten law therefore as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law is used so in the same notions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing is used also Sometimes in the first notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the law or religion of the Jewes So Rom. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee that hast literally observ'd the law of Moses and art circumcis'd and v. 29. with a little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives life enables to gain life to come to Justification or salvation And so again v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit Thus much in this place of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and by occasion of that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perform but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinance of the Law circumcision c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here So S. Basil on Psal 15. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Author of the Constitutions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Christ's giving of Lawes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Christ did not here recite all the Commandements of the Decalogue because he meant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Theophylact that Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ was come our contentions became easier wherefore we had also greater tasks as having greater assistance afforded us And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a Law more sublime then the old Law viz. the Law of Christ And
now instituted by him as an holy rite and ceremony of annuntiating and commemorating his death and a means of making all worthy receivers partakers of the benefits of his death 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the New Testament which is shed for many for the remission of sinnes Paraphrase 28. For this is a federall rite between me and you a Sacrament of that blood of mine which I shall shortly powre out upon the crosse and by which I will seale to you a new covenant a promise of pardoning the sinnes of all that shall return from their sinnes and obey me See Note on the Title of these books 29. But I say unto you I will note f not drink henceforth of this fruit of the vine until that day when I drink it new with you in my fathers kingdome Paraphrase 29. It is not long that I shall abide with you nor shall I again thus celebrate this or any the like feast among you till we meet in heaven and partake together of those joyes which are wont to be exprest by new wine figuratively 30. And when they had note g sung an hymne they went out into the mount of Olives 31. Then saith Jesus unto them All yee shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad Paraphrase 31. Between supper and going abroad Jesus spake these words to his disciples Yee shall all fall off from me before morning and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended and thereupon the Apostles the chief of his little flock of beleivers for sheep he had others which were not of this flock see Mar 14. 27 28. should flye away and forsake him 32. But after I am risen I will goe before you into Galilee Paraphrase 32. But though I am taken from you and yee flye from and forsake me yet I will not leave you so I shall rise from the dead and when I am risen I will go into Galilee where you may meet me 33. Peter answered and said unto him Though all men shall be offended because of thee yet I will never be offended Paraphrase 33. Though all men fall off and forsake thee yet whatsoever befalls me I will not 34. Jesus said unto him Verily I say unto thee that this night before the cock crow thou shalt deny me thrice Paraphrase 34. before the space of time be 〈◊〉 which men especially call the cock-crowing that is before the morning watch come thou shalt three times renounce being my disciple 35. Peter said unto him Though I should dye with thee yet will ◠not deny thee Likewise also said all the disciples 36. Then cometh Jesus with them unto a place called Gethsemane and saith unto the disciples Sit yee here while I goe and pray yonder 37. And he took with him Peter and the two sonnes of Zebedee and began to be sorrowfull and very heavy Paraphrase 37. Peter and James and John whom he most admitted to his secrets see c. 17. 1. and was in a very great agony of sorrow 38. Then saith he unto them My soul is exceeding sorrowfull even unto death tarry yee here and watch with me 39. And he went a little farther and fell on his face and prayed saying O my Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt Paraphrase 39. And he lay prostrate which in time of great anxiety is the usuall posture and a token of the greatest humiliation and renouncing of himselfe and said My father If all that I came about may be atcheived without it let this bitter potion that is now approaching this contumelious and bloody death be removed from me But if not I more desire the doing what thou hast designed for me then the escaping any kind of suffering 40. And he cometh unto the disciples and findeth them asleep and saith unto Peter What could yee not watch with me one hour 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak Paraphrase 41. that ye be not encompast overcome with temptations For however your mind and resolution be good and at the time your professions zealous see Mar. 14. 38. yet it appears by this present sleeping of yours that the flesh is weak and if ye be not carefull ye may fall from your stoutest resolutions 42. He went away again the second time and prayed saying O my father if this cup may not passe away from me except I drink it thy will be done Paraphrase 42. Seeing I discern this to be thy purpose and wise disposall that I should suffer this bloody death and that the effects thereof are so advantagious to the good of the world I am perfectly content and willing to endure it 43. And he came and found them asleep again for their eyes were heavy Paraphrase 43. overcome with heavinesse of sleep 44. And he left them and went away again and prayed the third time saying the same words Paraphrase 44. So he left them without saying much to them as before their eyes being so opprest with sleep that they were not in fit case to consider or answer what was said to them 45. Then cometh he to his disciples and saith unto them Sleep on now and take your rest behold the hour is at hand and the son of man is betrayed into the hands of sinners Paraphrase 45. You may now enjoy your drowsy humor I shall make no farther use of your vigilance the minute is now come upon you that your Master shall be apprehended and taken from you and carried before the tribunall of the Gentiles the Romans by whose judicature he shall be put to death see Lu. 22. note f. 46. Rise let us be going behold he is at hand that doth betray me Paraphrase 46. delivers me up into their hands 47. And while he yet spake Lo Judas one of the twelve came and with him a great multitude with swords and staves from the chief priests and elders of the people Paraphrase 47. a commander and band of souldiers See Lu. 22. f. provided with armes for the apprehending him sent upon this service by the Sanhedrim of the Jewes 48. Now he that betrayed him gave them a signe saying Whomsoever I shall kisse that same is he hold him fast Paraphrase 48. Apprehend him 49. And forthwith he came to Jesus and said Haile Master and kissed him 50. And Jesus said unto him Friend wherefore art thou come Then came they and layd hands on Jesus and took him 51. And behold one of them which were with Jesus stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his eare Paraphrase 51. the chief Officer the fore-man of
of you which eateth with me shall betray me Paraphrase 18. One that eateth in the same messe with me v. 20. 19. But they began to be sorrowfull and to say unto him one by one Is it I and another said Is it I 20. And he answered and said unto them It is one of the twelve that dippeth with me in the dish Paraphrase 20. even he according to Psal 41. 12. that eateth in the same messe with me 21. The son of man indeed goeth as it is written of him but woe to that man by whom the son of man is betrayed Good were it for that man if he had never been born Paraphrase 21. I am to goe out of this world to be put to death according to prophecies God hath determined that I should come and like the good shepherd incurre any hazard lay downe my life for the sheep and foreseeing the malice of the Jewes and their bloody designes and the falsenesse of Judas c. hath determin'd to permit me to be slain by them and accordingly hath foretold it by the prophets that I should be led as a sheep to the slaughter c. But that will contribute little to his advantage that is the actor in it It is a most unhappy thing to have any hand in putting the Messias or any other person to death though their dying may be determined by God to most glorious ends which the wicked actor or contriver knowes nothing of nor at all designes but directly the contrary And therefore any such is a most wretched creature 22. And as they did eat Jesus took bread and blessed and brake it and gave to them and said Take eat This is my body 23. And he took the cup and when he had given thanks he gave it to them and they all drank of it Paraphrase 22 23. And at the conclusion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus instituted the Eucharist 24. And he said unto them This is my blood of the new Testament which is shed for many Paraphrase 24. In which a covenant of infinite mercy is sealed with mankind to assure unto them pardon of sinne Mat. 26. 28. upon their repentance and new life 25 Verily I say unto you I will drink no more of the fruit of the vine untill that day that I drink it new in the kingdome of God Paraphrase 25. that this is the last Passover I shall keep with you the next feast I shall keep with you will be in heaven see note on Mat. 26. 29. f. 26. And when they had sung an hymne they went out into the mount of Olives Paraphrase 26. See note on Mat. 26. g. 27. And Jesus said unto them All ye shall be offended because of me this night for it is written I will smite the shepheard and the sheep shall be scattered Paraphrase 27. discouraged and fall of from me by reason of that which you shall see befall me this night For as this is the time wherein that prophecy of smiting the shepheard the man that is my fellow saith the Lord of hosts Zach. 13. 7. is to be fulfilled so shall that other part of that prophecy be fulfilled that the sheep my followers shall be much dismayed and dispersed by the fright of it 28. But after that I am risen I will goe before you into Galilee Paraphrase 28. But I shall not long continue under the power of death I shall soon rise again and when I doe so I will appeare to you in Judaea first Joh. 20. 19. and afterward Joh. 21. 1. I will goe into Galilee and thither you may resort to me and I will give confirmations of your faith Joh. 20. 20. and settle the whole businesse of the Church v. 21. c. before I ascend to heaven 29. But Peter said unto him Although all should be offended yet will not I. Paraphrase 29. But Peter being of a warmer spirit and greater confidence and assurance of his owne steadinesse then the rest 30. And Jesus saith unto him Verily I say unto thee that this day even in this night before the cock crow twice thou shalt deny me thrice Paraphrase 30. this night which is the first part of the Jewish day before the second cock-crowing see note on c. 13. 35. c. 31. But he spake the more vehemently If I should die with thee I will not deny thee in any wise Likewise also said they all Paraphrase 31. the more Christ forewarned him of his fall the more confidently he affirmed the contrary That though adhering to thee should certainly cost me my life yet would I not to save that life doe any thing contrary to the owning and acknowledging thee that thou art my Lord and I a disciple that retain or belong to thee 32. And they came unto a place which was named Gethsemane And he said to his disciples Sit ye here while I shall pray Paraphrase 32. while I goe a little way off and pray 33. And he taketh with him Peter and James and John and began to be fore amazed and to be very heavy 34. And saith unto them my soul is exceeding sorrowfull unto death tarry ye here and watch 35. And he went forward a little and fell on the ground and prayed that if it were possible the hour might passe from him Paraphrase 35. the portion of affliction now present upon him and approaching 36. And he said Abba Father all things are possible to thee take away this cup from me neverthelesse not that I will but what thou wilt Paraphrase 36. not what seemeth most desirable to my flesh but to thy divine will and wisdome 37. And he cometh and findeth them sleeping and saith unto Peter Simon sleepest thou Couldst thou not watch one houre Paraphrase 37. Thou that didst even now expresse so much kindnesse and constancy to me v. 31. art thou so unable to do so much lesse In this state of agony which I expressed to you that I was in v. 34. couldest thou be so little concerned as to fall asleep when I stayed so little while from you 38. Watch ye and pray lest ye enter into temptation The spirit truly is ready but the flesh is weak Paraphrase 38. Believe it as confident and secure and unconcerned as you are the danger now approaching me is so neer to you also and the temptation from thence to deny and forswear me so great that it were fitter for you to be watchfull and importunate with God in prayer that you be not overcome by temptation see Mat. 26. 41 39. And again he went away and prayed and said the same words 40. And when he returned he found them asleep again for their eyes were heavy neither wist they what to answer him Paraphrase 40. See Mat. 26. 44. 41. And he cometh the third time and saith unto them Sleep on now and take your rest note d it is enough the houre is come behold the son of man is betrayed into
how they were to order their voyage was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea-prophet Thus when Exod. 7. 1. God said to Moses I have made thee a God to Pharaoh and Aaron thy brother shall be thy Prophet The meaning is that what God had or should command Moses Moses should as God to a Prophet the Oracle to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver to Aaron concerning Pharaoh and Aaron should goe as a Prophet sent from God and deliver it to Pharaoh he shall be thy spoaksman he shall be to thee in stead of a mouth Ex. 4. 16. Fourthly it signifieth to expound or interpret Scripture as 1. Cor. 14. 1. Desire spirituall gifts but specially that ye may prophecy and v. 3. he that prophecyeth speaketh to edification c. So v. 4 5 6 22 24 28. 31 32. Fifthly 't is sometimes set to signifie wild raving mad behaviour or speaking such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enthusiasts among the Heathen men possess'd with diabolical furies were wont to use so when the evill spirit came upon Saul he prophecyed in the midst of the house 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear v. 12. because Prophets did ordinarily both speak and act in a manner farre distant and remote from the ordinary practice of other men used strange language strange motions and agitations of the body and accordingly were by many that looked on them thought to be mad So the Prophet sent by Elisha to anoint Jehu is called this mad fellow 2 Kings 9. 11. Sixtly it signifies singing and praising God forming of divine hymnes and singing them to God So 1 Sam. 10. 5. Thou shalt meet a company a colledge or covent of Prophets coming down from the high place with a Psaltery and a tabret and a pipe and a harp before them and they shall prophecy where the Chaldee paraphrase reads shall sing and the spirit shall come on thee and thou shalt prophecy where the Chaldee hath and thou shalt praise with them So 1 Chron. 25. 1. David seperates the sons of Asaph Heman and Jeduthun who should prophecy with Harpes and Psalteries and cymbals And so 't is possible it may be Numb 11. 25. where 't is said of the seventy that they prophecyed and did not cease for as 1. Sam. 10. 6. Sauls prophecying was to be an effect of the Spirit of God coming upon him and was a signe of his being set a part by God for the Kingly office and furnished with abilities for it which is call'd turning him into another man so Num. 11. 15. God takes of the spirit that was upon Moses that is the Spirit of government wherewith he was indued and gave it unto the Seventy and when the Spirit rested upon them they prophecyed whereas the other circumstances agree the giving them the Spirit and fitting them for their office by that means so the evidence of it their prophecying may agree also though wherein their prophecying consisted is no where defined in Scripture This onely is unquestioned that it was some extraordinary act a testimony that the Spirit of God in some extraordinary manner rested upon them and as such was discernible to all in like manner as was Sauls stripping off his clothes and lying down naked 1 Sam. 19. 24. and so fit to authorize them in the eyes of others as by a miracle and to declare to all that they were assumed to this office And to this notion of prophecying must this place be interpreted Zacharias was filled with the holy Ghost and prophecyed was stirred up in an extraordinary manner by the Spirit of God to compose this divine hymne following the Benedictus saying Blessed c. And so 1 Cor. 11. 5. Every woman praying or prophecying Where speaking of the Church wherein the woman is not permitted to speake c. 14. 34. 't is apparent that prophecying cannot be taken for interpreting of Scripture and so it remains that it signifie this of singing hymns in the Church which is fitly joyned with praying What is here said of his being filled with the holy Ghost as before of Elizabeth also v. 51. is no more then being indued with the Spirit of God see note k. incited by somewhat higher then his owne spirit the Spirit of God enabling him to make this hymne So when the Spirit descended with the gift of tongues they were filled with the holy Ghost Acts 2. 4. V. 69. Horne of salvation The word Horne hath divers notions in the Scripture first it signifies power or strength because the hornes being the weapons of beasts their strength or ability of hurting others is said properly to consist in them So Lam. 2. 3 17. he hath cut off all the horne of Israel and set up the horne of thine adversaries so Je◠48. 25. the horne of Moab is cut off and his arme is broken the horne being the beasts best instrument of defence as the arme is the mans so Mich. 4. 13. I will make thy horne Iron and thou shalt beat in pieces many people that is I will give thee great power so Ezech. 29. 21. I will cause the horne of the house of Israel to bud forth they shall have some considerable strength again so the hornes of the wicked and the righteous Psal 75. 10. are their power Secondly it signifies honour glory triumph as when the horne is said to be lifted up or exalted Psal 75. 4. 89. 24. 112. 9. Thirdly from the union of both these it signifies Regal power the honour and power of a King so Zach. 1. 18. Dan. 7. 7 8. and Rev. 13. 1. the four and the seven and the ten hornes are confess'dly so many Kings And this seems to be the importance of the word in this place where the house of David being the regal family and the word Saviour denoting him that is the ruler or leader or Prince of the people thou gavest them Saviours Neh. 9. 27. i. e Rulers Judges and Saviours shall come up Obad. 21. the kingdome shall be the Lords the horne of salvation in the house of David will denote the kingdome of Christ that spirituall one which is not of this world or rather Christ in concreto under the notion of a King Thus Psal 18. 2 among the titles given to God upon his delivering David from the hands of his enemies as here for the redeeming us from the hands of all that hate us v. 71. this is one the horne of my salvation that is my King and Saviour and this is agreeable also to that other part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath raised up to or for us that of raising up belonging to persons advanced by God to any office of King or Prophet see note on Acts 13. g. particularly of Christ to his Kingdome Acts 2. 30. God had sworne that he would from the fruit of Davids loynes according to the flesh
the visible discrimination which should then be made betwixt the obdurate impenitent unbelievers on one side and those that are penitent and receive Christ on the other 6. And all flesh shall see the salvation of God Paraphrase 6. And all men shall discern the deliverance which is wrought for the penitent believers when all impenitents are destroyed 7. Then said he to the multitude that came forth to be baptized of him O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. destruction approaching 8. Bring forth therefore fruits worthy of repentance and begin not to say within your selves We have Abraham to our father For I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 8. Do not think 't will serve your turn that you are able to say see note on Mar. 2. a We are of the seed of Abraham who have right to the promises made to him whatsoever our actions are See Mat. 3. 9. 9. And now also the axe is laid unto the root of the trees Every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire Paraphrase 9. Mat. 3. 10. 10. And the people asked him saying What shall we do then Paraphrase 10. And the common sort of people asked him What was their task or part of duty to prevent or avert this ruine 11. He answereth and saith unto them He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise Paraphrase 11. And he prescribed to them an extensive liberality charity mercifulnesse to all the wanted what they had to spare 12. Then came also Publicanes to be baptized and said unto him Master what shall we do Paraphrase 12. the tole or tribute-gatherers 13. And he said unto them Exact no more then is appointed you Paraphrase 13. Receive all the taxes which the Emperour requires to be gathered but beside that do not you either by cunning or force take any more for your selves 14. And the souldiers likewise demanded of him saying And what shall we do And he said unto them Do violence to no man neither note d accuse any falsly but be content with your wages Paraphrase 14. And to the military men of the Iews employed by their Procurators or the Romans he prescribed these rules Neither fright nor plunder any man but be content with that allowance which is assigned for your maintenance 15. And as the people were in expectation and all men mused in their hearts of John whether he were the Christ or not Paraphrase 15. And as the people were amuzed concerning him looking for some further declaration or manifestation from him and having some disputes within them whether he were not the Messias himself 16. John answered saying unto them all I indeed baptize you with water but one mightier then I cometh the latchet of whose shooes I am not worthy to unloose he shall baptize you with the holy Ghost and with fire Paraphrase 16. Iohn gave a clear answer to their doubts telling every one that came to him in plain words that he was not the Christ saying My whole office is thus to receive you as proselytes to believe on the Messias who shall suddenly reveal himself I am but a disciple of that great Master sent before him as disciples of prophets are wont to be to take up room for him see Luk. 10. 1. and Mat. 26. 20. to serve him to take off and lay away his shooes see note on Mat. 3. h. and truely I am unworthy of this office to be the disciple of so divine a person But he when he cometh shall be another manner of person and do other kind of things Over and above the receiving of proselytes with water in baptisme he shall send down the Spirit of his disciples in an appearance as of fire Act. 2. and thereby enable them to speak with tongues miraculously and so fit them for their office see Act. 1. a. 17. Whose fan is in his hand and he will throughly purge his floor and will gather the wheat into his garner but the chaffe he will burn with fire unquenchable Paraphrase 17. winnowing instrument See note on Mat. 3. 12. 18. And many other things in his exhortation preached he unto the people Paraphrase 18. And John Baptist said many such things as these and more different from these by way of exhortation and proclamation to the people concerning the Gospel of Christ 19. But Herod the Tetrarch being reproved by him for Herodias his brother Philips wife and for all the evils which Herod had done Paraphrase 19. And Herod calling him to the court and hearing him often and that with great respect to him at first Mar. 6. 20. at last being reproved by him for marrying his brothers wife and for all other sins that John saw him to be guilty of 20. Added yet this above all that he shut up John in prison 21. Now when all the people were baptized it came to passe that Jesus also being baptized and praying the heaven was opened 22. And the holy Ghost descended in a bodily shape like a dove upon him and a voice came from heaven which said Thou art my beloved son in thee I am well pleased Paraphrase 22. And the holy eternal Spirit of God appeared visibly to come down and to descend upon him as a dove uses to descend and light on any thing see note on Mat. 3. k. 23. And Jesus himself began to be about thirty years of age being as it was supposed the son of Joseph which was the son of note e Heli. Paraphrase 23. And at this time of his being baptized Jesus was about thirty years old the age before which the Levites were not to be admitted to sacred functions Num. 4. 3. and 43. 1 Chron. 33. 2. And being born of a pure virgin he had truely no father on earth but yet Joseph the son of Heli being betrothed to Mary his mother he was his reputed father 24. Which was the son of Matthat which was the son of Levi which was the son of Melchi which was the son of Janna which was the son of Joseph 25. Which was the son of Mattathias which was the son of Amos which was the son of Naum which was the son of Eli which was the son of Nagge 26. Which was the son of Maath which was the son of Mattathias which was the son of Semei which was the son of Joseph which was the son of Judah 27. Which was the son of Joanna which was the son of Rhesa which was the son of Zorobabel which was the son of Salathiel which was the son of Neri 28. Which was the son of Melchi which was the son of Addi which was the son of Kosam which was the son of Elmodam which was the son of Er 29. Which was the son of Jose which was the son of Eliezer which was the
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any administration or discharge of any office by going in and going out Which if it be applyable to the latter of them taken alone as it is both here and in that place of S. Chrysostome then 't is a farther account of the propriety of this sense which I have affix'd to it this coming of Christ to the destruction of his crucifiers being an eminent act of administration of his regal office and thence oft called the kingdom of God in the executing judgement on such traiterous opposers of his kingdom V. 51. Received up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applyed to Christ may possibly belong to his assumption up to heaven out of this world which then might be said to draw near but 't is somewhat more probable that it should signifie his Crucifixion which was to be at Jerusalem toward which place he is here said to go because his time was come And to this the expression agrees which is used by Christ Joh. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I be lifted up which the text saith was a testification of the kind of his death that is of his crucifixion and indeed the Syriack word for the Crosse being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to erect or lift up noting the tignum or palus which was in sublime erectus to be crucified in the Syriack expression will be to be exalted or lifted up V. 55. Spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit is very diversely taken in the New Testament 1. sometimes with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy and sometimes without it for the eternal Spirit of God the holy Ghost the third person in the sacred Trinity Mat. 28. 19 into which we are baptized And from thence 2dly for the graces and gifts of that Spirit whether those that are of use to all sorâ—s of men as the Spirit of supplication Zach. 12. 10. that is zealous ardent prayer and accordingly we read of praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 18. in or with the Spirit and Iude 20. with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with the holy Spirit praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency So Eph. 5. 19. being filled with the Spirit in opposition to being drunk with wine is expressed by speaking in Psalms and hymnes and spiritual songs in or with the heart zealously and cordially Or whether those which belong not to all but onely to those which are thus to be qualified for any office whether Regal or Prophetick or Evangelical So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit that is the right as of primogeniture of succeeding him in his prophetick office So 1 Cor. 14. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of Spirits that is of those gifts of tongues c. that were given the Apostles for the planting of the Gospel So v. 2. he that speaks with tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks in an hidden unintelligible manner by that gift of tongues see v. 19. and 23. for no man heares that is understands him and in the same sense v. 14. my Spirit that is my gift of tongues prayeth I make use of that gift which no body but my self understands c. 3 ly 'T is taken for an Angel whether good or bad good Revel 1. 4. bad Mar. 1. 23. 5. 2. and unclean that is diabolical or evil spirit as appeareth v. 9. From the ambiguity of which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 1. is taken in the latitude both for those that are acted with an evil and which are inspired with a good Spirit the Spirit of God which is looked on as a fountain of all supernatural revelations 1 Cor. 2. 12. and opposed there to the spirit of the world that which the world knows or can reveal to us see Note on Rom. 9. a. To this I suppose must be reduced another notion not farre distant wherein the word Spirits signifies teachers pretenders to inspiration from God whether truely or falsly so 1 Ioh. 4. 1. Believe not every spirit but trie the spirits whether they be of God Give not heed to every teacher but examine all such pretenders whether they be truely of God or no for as it followes many false prophets have gone out into the world where those false prophets are one sect of those spirits which must be examined So v. 2. by this ye know the spirit of God that is a truely inspired teacher sent by God Every spirit which confesses Jesus Christ which is come in the flesh is from God And v. 3. Every spirit which confesseth not c. the spirit again is the teacher for to him onely it belongeth to confesse or not confesse And this is that of Antichrist the Antichristian teachers which cometh and now is in the world which cannot be affirmed again but of a person Which is yet more manifest v. 5. They are from the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine therefore they speak from the world and the world heareth them You are from God he that knoweth God heareth you Where the spirits before are now described as teachers worldly or divine and again expressed in the end of ver 6. by the Spirit of truth and the spirit of errour either orthodox or erroneous seducing teachers the latter of which are distinctly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceivers or impostors 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducing spirits 1 Tim. 4. 1. of persons also though the doctrines of devils that are joyned with them would incline to interpret them of doctrines taught by such 4 ly 'T is taken sometimes for an apparition the shape or seeming of a body without any real corporeity in it So Luk. 24. 37 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought they saw a spirit for which Mat. 14. 26. and Mar. 6. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phantasme is used 5 ly It is taken for the spirit of man the supreme diviner faculty opposed to the body of flesh Gal. 5. 17. 1 Thess 5 23. and set higher then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul common to man with other sensitive creatures So 1 Cor. 2. 11. the spirit of a man that is in him to which it belongeth to search to the secrets and bottome of him So 1 Pet. 3 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the spirits and souls of men of the meaning of which place see Note on 1 Pet. 3. f. So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body as Jam. 2. 26. And from
Paraphrase 39. behaved her self as a disciple never parted from him but attended diligently to all that was delivered by him 40. But Martha was cumbred about much serving and came unto him and said Lord dost thou not care that my sister hath left me to serve alone bid her therefore that she note b help me Paraphrase 40. wholly taken up about making provision for and distributing to the guests see note on c. 8. a. and she came to Christ and desired him to bid her sister Mary to joyne with her to make provision for the company which was too much for her to doe alone 41. And Jesus answered and said unto her Martha Martha thou art carefull and troubled about many things Paraphrase 41. thou takest a great deal of unnecessary though not culpable pains as in all worldly businesse there is a great deal more solicitude then is necessary 42. But one thing is needfull and Mary hath chosen that good part which shall not be taken from her Paraphrase 42. But the one onely thing which is absolutely necessary the hearing my word in order to the keeping it the receving advantage by my coming to thy house is much a more acceptable thing to me then the entertaining me with so much diligence and the advantage of this will continue to Mary to all eternity Annotations on Chap. X. V. 31. By chance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally concurrence when two things fall out together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with any respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortunae but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sum the word signifying being and no more So places that lie together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 21. 25. and 35. 3. and Deut. 2. 37. according to the notion of the Simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the rendring will be most exactly thus And the same time it fell out that a certain priest came down that way according to * Calcidius's definition of fortune that it is concursus simul cadentium causarum duum originem ex proposito trahentium ex quo concursu provenit aliquid praeter speÌ„ cum admiratione a concurrence of two causes falling together having their beginning from counsel from which concurrence something proceeds besides hope with admiration But in Hippocrates it is used frequently to signifie any occasion of doing any thing l. de Med. vet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pleasure or for any other occasion or concurrent thing that being at the same time is the occasion of any thing And then it may be rendred upon occasion that is having some business that occasion'd his going by at that time V. 40. Helpe The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially with a Genitive of the person joyn'd with it signifies to succour or relieve any in distresse so Lu. 1. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath relieved Israel a work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy as it follows and a filling them with good things when they were hungry v. 43. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 35. to relieve the poor and as it there follows to give to them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 28. the office of relieving the poor see Note e. on that chap. From hence 't is discernible what is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Christ was received and entertained in the house of Martha and Mary Martha made provision for him and all that were with him this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deal of work in providing for them all at the beginning of the verse hereupon she complains to Christ that Mary by hearkning to him left her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister to them or provide for them alone without any body else and thereupon desires him to bid her bear her company in making provision for them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the making this provision and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it the joyning with her or bearing her company contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her doing it alone precedent Thus Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to joyne in relieving our necessities We have no meanes but prayer to God to relieve our selves in any distresse But then again we know not what is absolutely best for us nor consequently to pray aâ—we ought therefore when we want and pray for ought the Spirit of Christ joyneth with us in relieving us that is in interceding for us that what is absolutely best may be granted us joines with us in prayer and so in relieving us by praying silently for us and asking those things which Christ knowes us to stand most in need of when we doe not CHAP. XI 1. AND it came to passe that as he was praying in a certain place when he ceased one of his disciples said unto him Lord teach us to pray as John also taught his disciples Paraphrase 1. And upon occasion of his frequent retiring to prayer at a time when he was upon that performance his disciples took into consideration how needfull it was for them to be directed in a right performance of that duty and thereupon at his coming out to them one of them besought him to give them a form of prayer which they might constantly use as John Baptist had given to his disciples 2. And he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdome come Thy will be done as in heaven so in earth Paraphrase 2. And upon that demand of his being another time and upon another occasion from that in the Sermon on the Mount Mat. 6. 9. Christ said to his disciples Whensoever ye pray solemnly omit not to use this form of words 3. Give us day by day our daily bread 4. And forgive us our sins for we also forgive every one that is note a indebted to us And lead us not into temptation but deliver us from evil Paraphrase 4. hath done us any injury 5. And he said unto them Which of you shall have a friend and shall goe unto him at midnight and say unto him Friend lend me three loaves 6. For a friend of mine in his journey is come to me and I have nothing to set before him Paraphrase 6. travailing by this way is come to my house and I have nothing to entertain him 7. And he from within shall answer and say Trouble me not note b the doore is now shut and my children are with me in bed I cannot rise and give thee Paraphrase 7. both I and my children which might deliver it to thee are 8. I say unto you though he will not rise and give him because he is his friend
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
come Paraphrase 34. whither I goe ch 13. v. 33. 35. Then said the Jewes among themselves Whither will he goe that we shall not find him will he goe unto note d the dispersed among the Gentiles and teach the Gentiles Paraphrase 35. to the Hellenists will he preach among the Jewes in Europe whose chief city was Alexandria 36. What manner of saying is this that he saith Ye shall seek me and shall not find me and where I am thither ye cannot come Paraphrase 36. What is the meaning of that speech 37. In the last day that great day of note e the feast Jesus stood and cried saying If any man thirst let him come unto me and drink Paraphrase 37. On the last day of the feast of tabernacles which was a day of solemn assembly see note on ch 19. d. and on which it was the manner of the Jewes to poure out water solemnly on the altar Jesus on that occasion proclaimed aloud 38. He that believeth on me as the Scripture hath said note f out of his belly shall flow rivers of living water Paraphrase 38. It shall be ' with him according to what is said Isa 58. 11. He shall be like a spring of water whose water by conduits shall from within break forth in great abundance that is being filled with the Spirit of Christ shall not be able to contain but break forth into all Christian actions and preach the Gospel with all zeal 39. But this spake he of the Spirit which they that believe on him should receive for the holy Ghost was not yet given because that Jesus was not yet glorified Paraphrase 39. This saying of Christ belonged to the descent of the Holy Ghost Act. 2. see note on Act. 1. a. and 23. a. which was to be after his ascension and not before 40. Many of the people therefore when they heard this saying said Of a truth this is the prophet Paraphrase 40. that Prophet that Moses foretold us of though that he should be the Messias they did not all resolve 41. Others said This is the Christ But some said Shall Christ come out of Galilee Paraphrase 41. very Messias 42. Hath not the Scripture said that Christ cometh of the seed of David and out of the town of Bethleem where David was Paraphrase 42. David's parents dwelt 43. So there was a division among the people because of him 44. And some of them would have taken him but no man laid hands on him Paraphrase 44. And some of the officers sent v. 32. 45. Then came the officers to the chief priests and Pharisees and they said unto them Why have ye not brought him Paraphrase 45. the ministers of the Sanhedrim sent by them to apprehend him back again without having done it 46. The officers answered Never man spake as this man 47. Then answered them the Pharisees Are ye also deceived 48. Have any of the Rulers or of the Pharisees believed on him Paraphrase 48. Have any of the Sanhedrim or the more famous learned men believed on him 49. But note g this people who knoweth not the Law are cursed Paraphrase 49. But this rout which have never studied the law are apt to run into all giddinesse and follow any false teacher 50. Nicodemus saith unto them He that came to Jesus by night being one of them Paraphrase 50. Nicodemus one of the Sanhedrim he that was afraid to come to Jesus in the day time but came in the night chap 3. 1. said unto them 51. Doth our law judge any man before it hear him and know what he doth Paraphrase 51. This is too hasty a prejudice against him in all reason you ought to hear what he can say for himself and what any can witnesse against him Our law proceeds not against any before we have examined him and taken cognizance of his matter 52. They answered and said unto him Art thou also of Galilee Search and look for out note h of Galilee ariseth no prophet Paraphrase 52. Art thou who art one of the Sanhedrim a follower or favourer of this Galilean Examine all times you shall never find that Galilee hath brought forth a prophet see ch 1. 46. 53. note i And every man went unto his own house Paraphrase 53. And they dissolved the assembly or court and departed Annotations on S. JOHN Chap. VII V. 4. Be known openly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament hath divers significations First it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius boldnesse confidence fearlesnesse of danger So Joh. 11. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe about fearlesly So Act. 28. 31. Phil. 1. 20. Heb. 3. 6. and 10. 35. and 1. Joh 4. 17. boldness or fearlesness when they are called before secular tribunals And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two places of the Acts ch 13. 46. where in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jewes their virulency contradiction and railing against Paul and Barnabas 't is said that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake boldly and confidently that speech of the greatest danger that brought all the harred and persecution of the Jewes upon them we depart to the Gentiles So ch 26. 26. I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence and courage to Agrippa who knows of these things though Festus doe not So Eph. 6. 20. and 1 Thess 2. 2. Secondly it signifies freeness or liberty of speaking saying what a man will so Act. 2. 29. Let me speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely without any restraint of the Patriarch David and distinctly Elocution such as is promised them Mat 10. 19. Act. 4. 13. for there it is the gift that they prayed for and which discriminated them from other illiterate men and came upon them by the Spirit as had been promised Mat. 10. 19. So 2 Cor. 7. 4. Great is my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freeness in speaking largely in their commendation express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following Great is my glorying of you so Heb. 4. 16. Let us come to the throne of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with freenesse to declare all our wants and requests to God So Philem. 8. haveing in or through Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great liberty or freeness of speech to say or to command him what is fit So 1 Joh. 2. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may have freeness of accesse to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not be turn'd with shame from him or as guilty persons be ashamed to meet him So again c. 3. 21. If our heart condemn us not we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly confidence toward God in the first notion of not fearing any danger from him and partly in this latter of praying freely to him asking him what we will as the next words explain it Whatsoever we aske we receive And so again in this latter
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
that is bringing on the person that which is ruinous to himself or on others that which is poysonous or infectious to them And such most eminently was the heresie of the Gnosticks at that time Ib. Bond of iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Septuagint of the old Testament treason 2 Kin. 11. 15. and 12. 20. and Jer. 11. 9. a conspiracy league or covenant and by it the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Jer. 11. 19. where Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspiracy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Isai 58. 6. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith David de Pomis aequivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies a binding together of minds and both there and here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse added to it it denotes by an hypallage a most unrighteous impious treason or treachery a villanous piece of hypocrisie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mammon of unrighteousnesse is all one with the false or deceitfull mammon Simons designe in this proposall being not to advance Christs kingdome by his having that power of giving the holy Ghost but to set up for himself as he after did in opposition to Christ and to have this addition of miracles superadded to those which by his sorcery he was able to doe V. 29. The Spirit said It may here be question'd what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit 's saying unto Philip. Some kind of extraordinary revelation it certainly was but whether in a vision by appearance of an Angel or 2dly by a voice from heaven or 3dly by afflation of the Spirit of God after the manner that Prophets received Revelations it is uncertain Of the first sort there are examples in this book ch 10. 3. Cornelius in a vision saw an Angel of the Lord coming and saying to him and so here v. 26. the Angel of the Lord spake unto Philip Of the second at the Baptisme of Christ and at the conversion of Saint Paul And of the third chap. 10. 19. where after his Vision of the sheet as he thought thereupon the Spirit said unto him and the same is repeated again ch 11. 11. so ch 13. 2. as they were ministring that is praying and fasting the holy Spirit said Separate to me Barnabas and Saul Which as it was not in any dream or vision so that it was by voice from heaven doth not appear probable by any argument discernible in the story but on the other side the frequent testimonies of the Spirits revealing by way of Prophetick afflation who should be set apart for the offices of the Church are evidences that it was so here Thus Clemens tells of those times that they ordained Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning by the Spirit who should be ordained and again that they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received perfect foreknowledge who should be constituted Bishops as Moses saith he foreknew by revelation from God that Aaron should have the Priesthood and accordingly that without the direction of the Spirit they advanced none to this dignity So saith S. Paul of Timothy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Episcopal office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given him by prophecie 1 Tim. 4. 14. ch 1. 18. that is by Revelation as Prophesying is of things presently to be done as well as predictions of the future and signifies no more 1 Cor. 14. 24 31. then having somewhat revealed to him v. 30. So saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Episcopal dignity being great wanted Gods suffrage to direct on whom it should be bestow'd see Note on 1 Tim. i. e. Thus Act. 20 28. it is said of the Bishops of Asia that the holy Ghost had set them over the flock And in this sense it may fitly be affirmed of Philip that being full of the holy Ghost ch 6. 3. he had the afflations of the Spirit of God such as Prophets and by such an afflation the Spirit here bad him c. Thus Agabus signified by the Spirit that is by prophetick revelation that there should be a famine ch 11. 28. Thus the holy Ghost witness'd in every city that is prophets foretold c. 20. 23. 21. 11. that bonds and afflictions did abide Paul One onely objection I foresee against this exposition in this place that ver 39. it is said that the Spirit of the Lord caught away Philip which probably is to be understood of an Angel carrying him away out of his sight and then why should not the Spirit here as well as the Spirit of the Lord there signifie an Angel also especially when there is mention of an Angel speaking to him ver 26. But to this the answer will be very sufficienâ—â—f the reading of the Kings MS. be accepted in that verse and that is attested by many other copies own'd by Eraesmus Beza and so cited by S. Jerome Dial. Orthod Luciferian the holy Spirit fell upon the Eunuch c. but the Angel of the Lord caught away Philip see Note i. For then as the Angel bad him go to the Eunuch so he carried him away again which no way hinders but that the Spirit here may be taken in that other sense V. 31. The place of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a section or lesser division of Scripture of which there be two in the first chapter of Matthew and so forward The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitions or sections V. 33. In his humilition This verse is acknowledged to be a citation of Isa 53. 8. not out of the Hebrew but the Septuagints translation which therefore must be interpreted by looking back on the Original there And that will be best rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an assembly so the word is used Jer. 9. 2. and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synode that is by the Sanhedrim of the Jewes who had determined to have him put to death and made the people cry out against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with him away with him whereas the Greek seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sentence of the Roman Procurator Pilate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken away distinctly signifying the manner of his being put to death which being so foul and irrationall and strange that he that came to save should not onely not be believed but be also put to death by them be entertained so coldly and used so barbarously the Jewes and Romans both conspiring in it the exclamation that followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall describe his generation will most probably signifie what an accursed wicked generation was that wherein he was born for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his generation signifies
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 â—emple 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy after it v. 72. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is another kind of phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the ship was to be unladed of its burthen and so Mat. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is Christ to be born and 1. Cor. 15. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense where the sense is ye shall and the world shall not see me in
clear we have not yet attained to and also from death it self by the resurrection of the body 24. For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for Paraphrase 24. For though by the promise of Christ we certainly expect this rescue in Gods time yet this we have as yet no possession of save onely in hope which according to the nature of it is of things not presently enjoyed for vision or possession excludeth hope 25. But if we hope for that we see not then do we with patience waite for it Paraphrase 25. All that hope doth is to provide us patience of what hardships at present lye upon us being confident that in God's time we shall be though yet we are not rescued out of them 26. Likewise the spirit also helpeth our note n infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Paraphrase 26. And for the fortifying and confirming of this hope and this patience in us even in the time of our greatest present pressures we have this advantage from Christ now in the Gospel his spirit that raised him from the dead and will raise us v. 11. intercedes and prayes for us at the right hand of his father where he alwayes maketh intercession for us that not what is most easie but most advantageous may be sent us And so though according to the notion of things under the law temporal felicity was a very considerable thing and affliction in this world an expression of God's wrath now under the Gospell there is a speciall kinde of provision made by assuring us that God knows best what is for our turns and consequently that when we pray but know not our selves what is best nor consequently what we ought to pray for particularly health or wealth or honour then Christ joynes his helping hand to ours joynes his all-wise and divine prayers for that which he knows we most want to our prayers and so helps to relieve us in all our distresses not by rehersing or reciting all our particular requests and inforcing them upon his father but which is far more for our turnes presenting unto him our general wants interceding yea more then interceding for us even powerfully bestowing those things which are truly best for us though oft-times they be least for-our palates at the present 27. And he that searcheth the heart knoweth what is the minde of the spirit because he maketh intercession for the Saints according to the will of God Paraphrase 27. 〈…〉 that 〈…〉 of hearts knoweth our wants exactly understands also the desire and intention of the spirit of Chrâ—â—◠〈…〉 heed of its being articulately formed in words viz. that interceding for all holy men it askes for them all those things that tend to the making them better whatsoever God likes and thinks best for them not what they like themselves and this immediately God grants to us whatsoever it is sometimes tribulations and afflictions as the most proper and agreeable for us 28. And we know that all things work together for good to them that love God to them who are the called note o according to his purpose Paraphrase 28. And accordingly this we know and finde that all things that doe come to pass or befall them that sincerely love God those that cordially adhere to him or that according to the purport of the Gospell are received and favoured by him see Rom. 1. 6. and note on Mat. 20. c. doe by the gracicious disposition of God concurre and cooperate to their advantage which sure is a signe that the spirit of Christ by its intercession obteines for all such those things that are best for them v. 27. though not at present so pleasing for themselves 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Sonne that he might be the first born amongst many brethren Paraphrase 29. For indeed whatsoever thus befalls us is not to be look'd on as the act of man by some generall permission onely of God but as his special decree and choice for us For all whom God hath foreapproved and acknowledged for his according to the purport of the Gospell whom he knew as a shepheard doth his flock Joh. 10. 14. that is the lovers of God so favoured by him v. 28. and c. 11. 2. those he hath also foreappointed to suffer 2 Thess 3. 3. after the manner of Christ Phil. 3. 10. that they might be like unto him as younger brothers unto the elder Heb. 2. 10. and 12. 2. that he might have a Church of persecuted Christians attaining to deliverances and to glory v. 18. just as he himself hath done before them 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Paraphrase 30. And those whom he hath thus predetermined to sufferings those he hath accordingly called to suffer actually 1 Pet. 2. 21. and those whom he hath thus called to suffer those upon such tryals sincerely past he justifieth or approveth of commendeth and pronounceth them sincere and those again he either hath or certainly will reward with eternall glory 31. What shall we then say to these things If God be for us who can be against us Paraphrase 31. What difficulty then can there be in all this what matter of doubt but that it will go well with us For if God be a friend all tends to our good which was the thing to be proved v. 28. and is proved convincingly v. 29 30. by an argument called by Logicians Sorites 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Paraphrase 32. For he that parted with his own Son in his bosome and delivered him up to dye for our sakes how is it possible that he should not complete that gift by bestowing all other things that are profitable for us and either afflictions or deliverances from present pressures as he sees them most for our reall advantage 33. Who shall lay any thing to the charge of God's elect It is God that justifieth Paraphrase 33. Who shall produce any accusation against those whom God doth approve of This the Jewes did most bitterly against the Christians and especially against Saint Paul the Apostle of the Gentiles judging them for breakers of the Law c. c. 2. 1. and c. 7. 2. 'T is certain that God hath acquitted them 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Paraphrase 34. And then who dares be so bold as to condemne them As for us whatever
subject to yea and from death it self by raising us again see Rom. 8. note l. 31. That according as it is written He that glorieth let him glory in the Lord. Paraphrase 31. That all our good may be acknowledg'd to come from God and none else Annotations on Chap. I. V. 2. Call upon the name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places and so in a passive not active signification Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ as an agnomen or supernomination which notes the special relation we have to him as the spouse of that husband whose name is called upon her Isa 4. 1. which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or as the servant to that master by whose name he is called also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphrasâ—s of Christians and no more In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14 21. Rom. 10. 12 13 14. and generally in the New Testament but when it signifies to appeale to or the like V. 5. Utterance The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain both because it and the knowledge following may either be the matter wherein the Corinthians are said to be enriched or else somewhat in the Apostles the means by which they were enriched in Christ If it be taken the first way then it will denote speech or utterance ability in instructing others and must be applied only to them that had such gifts in the Church and not to the whole Church of Corinth and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing in faith and word and knowledge Where as faith so the other two are gifts and graces in them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence and love that are after mention'd And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ye were enriched in all 't is most reasonable to determine that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also But because there is some difference betwixt abounding and being made rich and the latter of them referres peculiarly to the gaining of the riches and so to the means of acquiring them it is therefore possible that it may there be that which as a gift was inherent in them and so be agreeable to the rest of the graces mention'd there and yet here be the means by which they were enriched and if so then it will signifie the preaching of the word the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it as when we read of preaching the word that notes the doctrine of Christ as it was taught by him or the articles that were to be believed of him his death and resurrection c. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine see 1 Tim. 5. 17. which is the farther instructing of them that have formerly received the faith and accordingly it may be so taken here where 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which is the explication and unfolding of the mysteries of religion and may well be here the watering of Apollos which was superadded to the planting of Paul and both of them together make up that which followes ver 6. the testimony of Christ confirmed in you the testimony of Christ being the Gospel c. 2. 1. as 't is first preached so Joh. 21. 24. where 't is distinguished from the very writing of it and so 1 Joh. 1. 2. but especially Rev. 1. 2. and the confirming of it is farther declaring and proving and explaining of it the first being prerequired to the baptizing of any the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation Ib. Knowledge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine may appear not only by the use of it in other places see Note on 2 Pet. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of knowledge c. 12. 8. that is being able to explain mysteries as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdome there is being able to speak parables or to use other such waies of veiling wise conceptions but especially by the circumstances of the Context here the Gospels being confirmed in them v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift and the being made rich in every thing particularly in word and knowledge being all one with coming behind or being wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no gift ver 7. this is again according to what we see ch 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech 't is his skill in explaining the mysteries of the Scripture which is shewn in his writings in a greater height then in his speech when he was present with them was observable Thus Ephes 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in discerning and acknowledging of Christ the understanding of Prophecies and discerning Christ in them is there joyned with the Spirit of wisdome as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of Bishop Timothy's task seems to be expounding not simply reading of Scriptures to which is joyned exhortation and doctrine Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up and so indeed some Hereticks of that time were so exalted and puff'd up with it that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat that is some extraordinary matter above other men as he that thinks himself to be something that is some extraordinary person all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8. 9. they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing men from this sort of sublime knowledge and explication of difficulties as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual from this extraordinary gift and so are referred to in that chapter under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so called but not truly so from a false not true Spirit 1 Tim. 6. 20. V. 6. Confirmed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
must goe and whither aspire To this may be farther added the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainty of the victory and the assurance that he shall have the crown if he doe regularly perform the race and overcome So in Lucian saith Anacharsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they labour so when the victory is uncertain and doubtfull c. Ib. Fight Here is the allusion changed from that of Running to the other of Cuffing for that is the particular notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded of Cuffing and Wrestling and so of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a part for so saith S. Chrysostome here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Apostle speaks of two exercises racing and that called pancratium see Note d. and o. Ib. Beat the aire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beating or striking the aire belongs to that of Cuffing a praeludium or preparative to which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighting with or beating the aire which Virgil describes by Alternáque jactat Brachia protendens verberat ictibus auras He thrusts out his armes one after another and beats the aire with his blowes and Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you see a combatant exercising before the combate kicking into the aire and with his fists giving it an empty blow This was onely a brandishing before the fighting of which saith Budaeus on the Pandects p. 74. that there is nothing more ordinary then that they that excell in skill and dexterity at this so that they can before they meet with their adversary shew their readinesse to take all advantages of striking and wounding the enemy yet when they come to fight in earnest and proceed à prolusione ad cruentum discrimen from the prolusion to the bloody combat conciderint statim animo nec artis suae praeceptorum meminerint miscarry and fall presently in spirit and forget all the precepts of their art Where the opposition between this beating of the aire and bloodinesse of the combate coming to sharps as we call it may give us the understanding of that phrase Heb. 12. 4. Ye have not yet resisted unto bloud striving against sinne all that they had yet suffered being but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were they were not yet come to the real blowes had but been in some skirmishes as yet Another notion there may be of this phrase to signifie the missing of the adversary and hitting the aire onely So saith Eustath on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that contend by cuffing doe many times misse and move their hands that is strike to no purpose And thus will it here agree with the former phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as those that cuffe in the darke though they strike never such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle luckie blowes yet many times misse their aime wound nothing but the aire so here should the Apostle not be perfectly skill'd in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combate he was about he might often lose his blowes but being perfectly instructed in his race and what will bring him first to the goale and being entred into the lists with his adversary and set knowingly about his businesse as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he plaies the pancratiasta notably V. 27. Keep under What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been formerly touch'd on Luk 18. 5. and though there it signfie by a secundary borrowed signification to reproach or put to shame yet here 't is certainly in a primary notion to strike under the eye or in the face as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were wont to doe This being here joyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and applied to the matter in hand of denying himself the use of his Christian liberty must be rendred according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Hebrew for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my body before mentioned Note on Rom. 6. a. and is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my selfe I doe give my self blew eyes as in Cuffing the combatant doth the adversary pugnis ductis caestibúsque impactis lividum reddere I use great severity upon my self Ib. Bring it into subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring under belongs to Wrestlers who strive to throw the fellow-combatant to get him under them that so he may not be able to resist or strike And this being adjoyned to the former is the character of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the plain words of Aristotle Rhetor. l. 1. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that can oppresse and get down his adversary is called good at wrestling he that can strike him down with the fist an able cuffer but he that is for both these is the pancratiasta And so the plain sense of the place applied to the matter in hand will be this That the Apostle is so farre from making use of all his Christian liberty that saith he I subdue and bring my self down I bind my self to abstain from many things which I might very lawfully enjoy to labour with my hands and suffer many hardships which I need not and all this to acquire the crown which belongs not to the idle person or to him that doth no more then he is bound to but to him that enters the lists and overcomes there and in order to that Multa tulit fecÃtque sudavit alsit Abstinuit c. Thus is fasting expressed by the Arabians that 't is sui domatio depressio subjugatio concupiscentiae see Greg. Abul Farai De Araebum moribus p. 29. the taming and depressing of himself and subjugating of concupiscence And so Philo Judaeus speaking of immoderate fasting lib. Pejorem insidiari meliori saith they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fasting and ill usages subdue their body and mind as wrestlers doe their adversaries and accordingly this of fasting c. is ordinarily styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise relating to these agones Ib. When I have preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Olympick or Isthmian games is the praeco or Herald the word by its origination seeming to come from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamavit proclamavit to crie and proclaim and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an easie change whose office it was from a scaffold or eminent place to proclaim the combate that was to be entred to call the Agonistae to name the prizes to admonish the Athletae to animate them to set them the lawes of the agones to subject all to the examination of the judges and as they shall determine to pronounce the conqueror So in Isidor Pelus Epist l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he
naturae that which was but the law of many nations ut qui nascitur sine legitimo matrimonio matrem sequatur which though it held among the Grecians and Romans did not among other nations is called lâ—x Nâ—turae the law of Nature as on the other side Dâ— Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of custome comprehends the law of Nature under that style Fourthly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament as Ephes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath by nature applied to the national universal custome of idolatry among the Gentiles as appears v. 2. in which you Ephesian Gentiles sometimes walkâ—d and ver 3. among whom we all we Romans from whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime conversed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest also of the heathen world Just as the same Idolaters Wisd 13. 1. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ain that is idolatrous by that general custome among them To this matter the testimony of Suidas is most clear on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having enlarged on the signification of it in Philosophy he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when the Apostle hath those words which were by nature c. he takes not the word Nature in this notion but for an evil durable disposition or chronical custome So when the Apostle saith of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside nature they were graffed into a good olive tree being but a wild olive themselves Rom. 11. 24. he sure means by Nature the custome of the Jewes which by analogie with Levit. 19. 19. was extenâ—ed to a prohibition of graffing one fruit-tree into another kind or else he referres to the constant custome and rules of gardening never to graffe an ill fruit upon a good stock And so sure 't is in this place either the universal custome of all nations or the fashion of the place or of the generality of people for men and women to distinguish their sexes by cutting or not cutting of the haire V. 29. Discerning The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things to sanctifie and to discriminate and is accordingly sometimes rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 20. 7. From hence it seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being the literal rendring of one notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the other of hallowing or sanctifying the Lord's body that is eating the Lord's supper in a different manner from that of eating our ordinary meale or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own supper viz. as the institution of Christ to represent his death for the world and the diffusive mercy of that by our Christian liberality and furnishing a common table where the poor aswell as rich may â—east and not the rich eat all to themselves which is the profaning of that feast of the body of Christ CHAP. XII 1. NOW concerning note a spiritual gifts brethren I would not have you ignorant Paraphrase 1. Now to that other part of your letter concerning those that are moved and acted by the Spirit whether good or ill see c. 14. 37. and note on Lu. 9. d. and foretell c. by that means I desire to admonish and direct you brethren and to give you some characters to discriminate one from the other when they come into your assemblies as sometimes some with evil spirits did Fuseb Hist l. 4. 16. and as â—imon the Magician is said to have contended with â— â—eter 2. Ye know that ye were Gentiles carried away unto these dumb idols even as ye were led Paraphrase 2. When ye were heathens ye know the 〈◊〉 pretended to foretell things to come and by your desire to know such things ye were seduced to idols which were so farre from being able to presage that they were not able to speak and the answers that were given you there were neither given you by the idols nor their priests but by the devil in them 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the holy Ghost Paraphrase 3. The way therefore to discriminate them is this that no man who pretends spiritual gifts in the Church who is led or speaks by the Spirit of God will ever speak evil of Jesus and no such man again hath any of those extraordinary powers of miracles c. and doth them in the name of Christ but he is acted by the holy Spirit the doctrine and commands of Christ being so contrary to and destructive of the evil spirits and their designes among men that the devil will never assist men with his power to set up that 4. Now there are diversities of gifts but the same Spirit Paraphrase 4. But of the gifts that come from the Spirit of God there are differences and though all men doe not the same things yet in them all the â—pirit is the same â— and therefore they that have not these extraordinary gifts in so high a degree as others should not be sadned for that as long as they have sufficient to demonstrate that they have the Spirit 5. And there are differences of administrations but the same Lord. Paraphrase 5. And there are diversities of offices and ministeries but all performed to the one true God 6. And there are diversities of operations but it is the same God which worketh all in all Paraphrase 6. And there are diversities of afflations or inspirations but the God that worketh all these in all men is the same 7. But the manifestation of the Spirit is given to every man to profit withall Paraphrase 7. But the exercise of these spiritual gifts whereby the Spirit manifests it self to be 〈◊〉 any man is designed still for some benefit or advantage of the Church and therefore those powers that tend to no use or advantage in the Church are to be suspected not to come from the Spirit of God 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables and veiling wiâ—e conceptions Another hath the understanding and interpreting the mysteries of Scripture see note on ch 1. c. and note on â— Pet. 1. c. 9. To another faith by the same Spirit to another the gifts of healing by the same Spirit Paraphrase 9. Another hath a miraculous faith or by which he works all kinds of miraclâ—â— another hath from the same Spirit a peculiar power of curing diseases without the help of physick 10. To another the working of miracles to another prophecie to another discerning of spirits to another diverse kinds of tongues to another the interpretation of tongues Paraphrase 10. Another
in all manner of sincerity And thus saith S. John 3 Joh. 4. that he hath no greater joy then to hear that his children walk in the truth V. 7. Beareth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cover and is within a very little the Latine tego and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tectum is sufficiently known and therefore by Hesychius 't is first expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover to contain and then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry to endurâ— And that this notion of covering belongs principally to concealing in opposition to speaking out or reporting may appear by Hesychius also who in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover words and not report them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to silence or holding the peace And this is the most probable notion of the word here where speaking of Charity that it rejoiceth not in iniquity that is is so farre from joying to see another offend that it produceth geeat sorrow and compassion for it but on the other side rejoiceth together in the truth is very glad to see men doe as they should doe live in all Christian sincerity he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a farther evidence of that temper conceals all the ill of another unlesse when 't is greater charity to reveal it as Pro. 10. 12. it is said of love that it covers all sins and then goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believeth all things that is all things that are said for the excuse or mitigation of a fault which is the quality of the supernal wisdome Jam. 3. 17. that 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easie to be perswaded of that which tends to mitigate the fault and when nothing is said in defence or excuse yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopeth the best that the matter is capable of And then followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endureth all things whatsoever of injury comes to him by anothers fact he is most ready to bear and never meditate revenge Which is the very thing that must be meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were rendred beareth all things as in Hesychius 't is manifest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that notion of bearing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to endure And that is one farther evidence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in the other notion for else there would be no avoiding a tautologie It is true that ch 9. 12. it may bear another sense for the word certainly signifies to endure as well as to conceale and yet that with somewhat of this notion in it for the sense lies thus we might use our liberty or authority claim the privilege of labourers that is to be provided for by those for whom we labour but we have not done so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make no such claims but endure hardship rather then hinder the propagating of the Gospel by insisting on this right Ib. All things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things though it be an universal is not to be taken in the utmost extent but according to the use of the like phrases in all languages wherein the universal signe affix'd either to persons or times or places or things signifies onely a greater number but not all without exception So when Psal 14. 4. it is said of the children of men that they are all gone out of the way all become abominable it is manifest that it is not spoken of all men without exception for v. 8. there is mention of Gods people and v. 9. of the righteous So for things Joh. 14. 26. the holy Ghost shall teach you all things and bring all things to your memory not absolutely all but all that were usefull to their office So 1 Cor. 10. 23. All things are lawfull to me that is many of those things which are unexpedient or all indifferent things So Phil. 4. 13. I can doe all things is determined there to the things there spoken of to want and to abound c. and so here the covering and believing and hoping and enduring all things is the concealing and burying in forgetfulnesse many considerable injuries and evils of other men believing and hoping and enduring very many things which they which have not this excellent divine grace of Charity will never doe CHAP. XIV 1. FOllow after charity and desire spirituall gifts but rather that ye may prophesy Paraphrase 1. Let the prime supreme care be to do good to others and in order to that of all spirituall gifts which you are to desire zealously that of interpreting Scripture is the most usefull see note on Lu. 1. n. 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him howbeit in the Spirit he speaketh mysteries Paraphrase 2. For he that by the gift of God speaketh any unknown languages onely to shew what he can doe must be supposed to speak to the understanding of none but of God and then he speaks indeed by that gift or afflation mysteries or hidden things but no body receives benefit by him 3. But he that prophesyeth speaketh unto men to edification and exhortation and comfort Paraphrase 3. But he that declareth to others what himself understands of holy things speaks to men's profit and instruction admonisheth and exhorteth them to all Christian practice and comforteth them from the promises of Christ 4. He that speaketh in an unknown tongue edifieth himself but he that prophesieth edifieth the Church Paraphrase 4. He that speaks a strange language can benefit no body but himself but he that interprets Scripture doth that which much â—endeth to the confirming and benefiting the congregation improving them in spirituall knowledge 5. I would that ye all spake with tongues but rather that ye prophesied for greater is he that prophesieth then he that speaketh with tongues except he interpret that the Church may receive edifying Paraphrase 5. I had much rather that ye had the gift of prophesying then of strange tongues for expounding of Scriptures is infinitely more usefull to the Church then the gift of tongues unlesse he that useth that gift doth after tell them in plain words what he meant for unlesse he doe so the Church can receive no advantage by him 6. Now brethren if I come unto you speaking with tongues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophesying or by doctrine Paraphrase 6. For strange tongues are not at all profitable for them that are already Christians that which is profitable is either 1. expounding sacred figures or 2. communicating ones knowledge in great mysteries see note on 2 Pet. 1. c. or 3. interpreting of difficulties of Scripture or 4. morall catechisticall institution teaching you what men ought to doe and believe 7. And even things without life
Apostle c. 1. 19. and Act. 15. 6 and 22. and by S. Hierome Apostolus decimus tertius the thirteenth Apostle V. 11. Was to be blamed The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to find out to detect and is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemn so Prov. 28. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rich man is wise in his own conceit but the poor man that hath understanding shall detect him So Ecclus 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detection is very grievous or troublesome to a man that is double-tongued Accordingly the word properly belongs to that charge or blame that falls on an hypocrite when his dissimulation seems to be detected and that this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here appers by that which follows v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the rest of the Jewes dissembled with him As for the praeter-tense wherein here 't is set that ordinarily signifies in the sense of the praeteritum plusquam perfectum and so Theophylact here interprets it he had been found fault with or charged of hypocrisie viz. that specified v. 12. not by Paul but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by others that saw the fact but knew not why he did it and so thought it hypocrisie in him to eat with the Gentiles when they of Jerusalem were absent and to withdraw from the Gentiles when they of Jerusalem were present V. 17. Sinners What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place will best be resolved by the Context which enforceth the sense which I have given it of Gentiles in opposition to the Jewes so v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners of the Gentiles opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewes by birth See Note on Lu. 7. b. It is known that the Jewes look'd on all Gentiles with an odium as on those which were of a contrary religion to them and so they did consequently on all those that conver's with them and it was that and not so much their other sins that made the Publicans so odious to them in Christs time and as Christs eating with such and not observing as they thought the Judaical Law made them look upon him as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner Joh. 9. 24. so S. Paul's teaching liberty to lay aside the Mosaical performances is here look'd on by them as Gentilisme and so is objected to him in this phrase that he being a Jew born is found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner that is guilty of Gentilisme under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne and that by teaching this to be the Doctrine of Christ he makes Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that came to assist and contribute to the setting up of Gentilisme against Judaisme This S. Paul that knew what Judaisme truly signified the doctrine of good life in the Old Testament which was by God thought fit to be fenced in by those Ceremonies not placing Religion in the bare observance of the Ceremonies without heeding the substance of them doth with detestation deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid taking the words of the objection as by them that made it they were meant that he taught Christ to be a favourer of Idolaters the worship of the heathen false Gods in opposition to the way of worshipping the true God by himself prescribed to Moses This Paul denies knowing that those Mosaical ceremonies were not the thing wherein abstracted from the inward purity signified desired by God to be secured by them the worship of the true God consisted as on the other side he neither favoured any part of heathen worship or wicked life nor by any thing he preach'd taught Christ to be a favourer of it but directly the contrary All this being thus implied in this form of aversation disclaiming and detesting the caluny in the objection he proceeds v. 18. to a further answer by retorting the objection on such as did as S. Peter had done whose action set down v. 11 12. occasion'd this discourse which brought in this objection first conversing with the Gentiles and then teaching by his example v. 12. that they were not so freely to be conversed with which he justly cals the building again what he had destroyed teaching the unlawfulnesse of a Jewes conversing with Gentiles which from a divine vision Act. 10. he had both by his doctrine practice formerly asserted And this saith Saint Paul is the making himself a transgressor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word that is elsewhere used for an Apostate one that forsakes and disclaimes that true doctrine which he had formerly taught and is by way of eminence since applyed to Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostate that forsook the Christian faith which he had once embraced And it can be no more strange that this should be applyed to this action of Saint Peters than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he withdrew himself should be used of him ver 12. when Heb. 10. 38. the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evidently used of the Gnosticks falling off for fear of persecution which is c. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departing or apostatizing from the living God CHAP. III. 1. O Foolish Galatians who hath note a bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth note b crucified among you Paraphrase 1. What heretick with his sorceries hath brought you off from Christianity to Judaisme again see c. 4. 10. you I say to whom Christ crucified hath been formerly as convincingly declared by our preaching as if he had been set before your eyes nailed to the crosse among you 2. This onely would I learn of you Received ye the spirit by the works of the Law or by the hearing of faith Paraphrase 2. I pray let me dispute it a while with you and demand this one thing which may reasonably set an end to the whole controversie The gifts of the Spirit that are in your Church were they there til the Gospel was preach'd to you 1 Cor. 12. 28. was the Mosaical Law able to give you any such privileges to work such miracles among you undoubtedly it was not 3. Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh Paraphrase 3. And then is there any reason that having by the Gospel receiv'd the gifts of the Spirit and so begun to be a Christian Church thriven and prospered well in that plain way you should now think it necessary to take in the Law as a suppletory to make your selves up with the externall Mosaical carnall rites and ceremonies 4. Have ye suffered so many things in vain if it be yet in vain Paraphrase 4. You have suffered many persecutions and hardships for Christianity which if you would have Judaized you might have avoided your persecutions generally proceeding
Strom. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put as phrases of the same importance There is one only place behind where this word is used that of Jam. 5. 16. of the righteous mans prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which what is the direct importance will not perhaps be easily resolved but yet there is little reason to doubt but that it is in the Passive signification also To which purpose it will be observable that one other notion of the word there is which is ordinary among Ecclesiastical writers for one that hath received afflation from some Spirit evil or good Thus among many other examples in the Author of the Ecclesical Hierarchie when there are repelled from the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there saith Maximus the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are acted by unclean spirits Why it should not be taken also in a good sense for those that are acted by good spirits or the Spirit of God there is no reason imaginable from the nature of the word only 't is true the most frequent use is of those that are possessed by the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pachymerius the Paraphrast of that Author of the Ecclesiastick Hierarchie p. 136. but yet in the Apostle 1 Cor. 12. 6 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of the charismata or extraordinary gifts of the Spirit of God and so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the gift of healing and doing that only by praying and anointing being one in those times 't is possible enough that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be that prayer of him that hath that gift of healing and consequently that which is thus formed by afflation of the Spirit for that the word belongs not only to persons so acted by any spirit but to actions that are so produced appears by the use of the word in Justin Martyr in Dial. cum Tryph. p. 87. where speaking of Magicians he saith they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried captive by the devil to all wicked diabolical actions which is here accordingly joyned with the gift of healing therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. the prayer of faith viz. of that faith which is mentioned 1 Cor. 12. 9. which enabled them to work cures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the sick as there it follows or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here availeth much that is miraculously or as much as Elia's prayer for rain or fair weather did in the next words To that which hath been thus loosly said of this word may be added by way of appendage the words of Hesychius in his Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which 't is clear as in the greatest part of that book that there is some corruption in the copie I suppose from some decaies in the MS. from whence 't was printed 'T is possible there might be some Lacuna in the parchment which might take away part of the words in the midst of this which he that printed it was fain to repair by conjecture and therein might mistake And then this other form of words I shall only propose in stead of that which we now read in the printed book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so either blotted or eaten out that there remained nothing of them but thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this conjecture be not too wide then this Glossary will clearly afford the several notions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude viz. that it signifie two things among sacred authors first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pachymerius rendred it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one a person possessed with the Devil or that had some afflation and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought or consummate One thing onely more will be observable in this verse here to the Galatians that by comparing it with other parallel places ch 6. 15. 1 Cor. 7. 19. it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith consummate by charity is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the commandments of God in the other as indeed charity is the fulfilling the whole law of all the moral law together with the superstruction of Christ Agreeable to which is that of Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every grace is given in baptisme but 't is perfected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one by performing of the commandements V. 12. Cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in the Canons of the ancient Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all expressions of Excommunication of the highest degree answerable to the shamatha among the Jewes see Note on 1 Cor. 16. d. and consequently here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would they were cut off is an expression of a menace or threatning of Excommunication an Apostolical denunciation that they that doe not mend this seditious schismatical humour shall be cut off or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but a wish it is then because he discerned so much of the obstinacy of the evil humour that he thought this would not be likely to cure but exasperate it or because he saw his authority contemn'd among them As for that other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierome and others seem to referre to in relation to the matter of these mens disturbance viz. that about Circumcision which they would impose upon all Christians Si putant sibi hoc prodesse non solùm circumcidantur sed etiam abscindantur 't is somewhat too light to be affixed to the words of the Apostle V. 20. Witchcraft Among the practices of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorceries are here justly reckoned see Note on c. 3. a. and Rev. 9. 21. and c. 21. 8. and 22. 15. And the grounds of that are clear not only by the founder of them Simon who was a Magician but also by Menander his successor who was such also see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not inferiour to his master in magick but more vainly profuse in his portentous undertakings and assuming to himself to be sent for the saving or delivering of men from the invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them taught that no man could escape out of their power but he that was brought up â—n the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magical skill and by the
girdle restrains and keeps in the body Secondly Righteousnesse sincere faithfull obedience to Christ to guard the whole man from assaults of sin as the breast-plate guards him Isa 59. 17. Thirdly The practice of Christian charity and peaceablenesse to supply the place of shooes that ye may goe on expeditely in the Christian course and not fall or miscarry by the way through the traps that hereticks and schismaticks lay to wound and gall you and hinder your progresse 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked Paraphrase 16. Fourthly Faith or the believing both the promises of Christ to all reformed penitents and the threats to all impenitent sensual persons which will keep temptations â—rom entring and be able to allay the pleasures of those sensual baits proposed to you either by Satan of any other tempter which like poysoned darts which are wont to inflame the parts that are wounded with them and therefore are called fiery darts as the serpents with poysonous stings are called fiery serpents will wound you to death if the consideration of your duty the promises and terrors of Christ received by your faith doe not help to quench them 17. And take the helmet of salvation and the sword of the Spirit which is the word of God Paraphrase 17. Fifthly The hope of salvation which may serve as an helmet Isa 59. 17. to bear off any blow at least secure you from the hurt of it that can light upon you And sixthly â—he Spirit that is the word of God which may serve as a sword to assault the assailants and destroy them to slay all that is temptation in them by proposing to the Christian much stronger motives to obedience then the world can afford to the contrary 18. Praying alwaies with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints Paraphrase 18. Praying heartily and fervently see note on Luk. 9. e. upon every opportunity and time of need for God's assistance to enable you to persevere and for the removal or averting of temptations not so much for secular as spiritual things which Theophylact sets as the meaning of the phrase in the spirit and then adding vigilancy to prayer and so continuing and persevering in a constant performance of that office of prayer for all virtues and graces that are needfull for you and all means that may tend to the securing or increasing holinesse in you 19. And for me that utterance may be given unto me that I may open my mouth boldly to make known the mysterie of the Gospel Paraphrase 19. And let not these your prayeâ—s be wholly confined to your selves but let me have my part in them that I may be enlarged from my present restraint and so have liberty to propagate the faith of Christ see note on 1 Cor. 1. b. and publickly or freely or with authority see note on Joâ— 7. a. to pâ—each to the Gentiles and in stead of the heathen mysteries wherein all their impieties are acted to reveal to them the nature of the Gospel to which they are initiated the purity and holinesse which are there required 20. For which I am an Embassadour in bonds that therein I may speak boldly as I ought to speak Paraphrase 20. For the maintaining of which I am persecuted and being imprisoned doe still continue to preach it that I may by it be emboldned to speak as I ought 21. But that ye also may know my affairs and how I doe Tychicus a beloved brother and faithfull minister in the Lord shall make known to you all things 22. Whom I have sent unto you for the same purpose that ye may know our affairs and that he might comfort your hearts Paraphrase 22. to give you such an account of my afflictions and imprisonment as may not afflict but give you matter of rejoicing 23. Peace be to the brethren and love with faith from God the Father and the Lord Jesus Christ Paraphrase 23. I beseech God the Father and our Lord Jesus Christ to bestow upon your whole Church the grace of peaceablenesse and charity and true faith 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen Paraphrase 24. The blessing of God be on all those that continue constant in their love to Christ and are not corrupted out of it by any of the baits or seductions of these times See note on Rev. 2. b. Written from Rome unto the Ephesians by Tychicus Annotations on Chap. VI. V. 12. High places What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be soon discerned first by remembring that the several regions of the aire and all above the globe of the earth is in the Hebrew stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Greek of these books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie those places the several regions of the aire secondly that the Syriack reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits and the phrase spirits of wickednesse readily signifying wicked spirits and those oft used to denote Devils the spirits of wickednesse in heavenly places will be no more then the powers of the air under their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prince c. 2. 2. that is devils under Beelzebub the prince of the devils These are here distinguish'd from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly rulers of the darkness of this age Noting several sorts of devils either in respect of their mansions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius ad Ephes aerial or earthy spirits or else of the inclinations which they suggest The earthy devils suggesting grosser carnal appetites filthinesse of the flesh c. the aerial pride vain-glory malice c. the filthinesse of the spirit And the Gnostick hereticks by power of sorcery seducing men to both sorts of these filthinesses all fleshy abominable lusts and all malice and rancour against the Orthodox Christians it is here truly said that they were to contend with both sorts of evil spirits terrestrial and aerial the terrestrial that ruled among the heathen dark parts of the age and the aerial wicked spirits V. 15. Shod The use of shooes in the celebration of the Passeover hath been formerly observed For so the Israelites were commanded at their eating of it that they might be ready for their journey to have each of them their shooes on their feet so when the Apostles Mar. 6. 8. were commanded to be shod with sandals the meaning is that they should be ready to take their journey So in Plautus calceati dentes shod teeth that is ready to devour the feast So the Aegyptian virgins were not permitted to wear shooes that is to be ready to goe abroad All this belongs to the explication of this phrase as it is joyned with
to you Job 1. 21. For this is the condition of the Evangelical covenant which is the covenant of sufferings that we should rejoice in them Mat. 5. 12. and give God thanks for them 1 Pet. 3. 15. and 4. 16. 19. Quench not the Spirit Paraphrase 19. This gifts of tongues healing c. which were given in form of fire must be used accordingly not quenched with neglect vanity wicked life but preserved by prayer thanksgiving and holy life and when ye see gifts in others by which they appear to be true teachers ye must not have the same aversion to them that ye would to false prophets 20. Despise not prophesyings Paraphrase 20. And for that faculty of interpreting scripture ye ought to set a special value upon it 1 Cor. 14. 5. 21. Prove all things hold fast that which is good Paraphrase 21. Trie all those who pretend to extraordinary gifts and examine whether they have them or no by that gift of discerning of spirits and make use of those who approve themselves to have what they professe 22. Abstain from all note e appearance of evil 23. And the very God of peace sanctifie you wholly and I pray God whole note f spirit and soul and body be preserved blamelesse unto the coming of the Lord Jesus Christ Paraphrase 23. And that God which is the author of all good things and particularly of that peaceablenesse recommended to you v. 13. and appointed to be secured by the following means work all kind of purity in you that of the flesh and spirit And I heartily pray that all and every part of you may be kept immaculate that whensoever Christ comes either in his signal punishments here forementioned or in that judgment after death ye may be approved and rewarded by him 24. Faithfull is he that calleth you who also will doe it Paraphrase 24. And I doubt not but that Christ who hath called you to the knowledge of his truth afforded you such privileges and advantages advanced you thus farre will farther enable you to persevere spotlesse unto the end 25. Brethren pray for us 26. Greet all the brethren with â—an holy kisse 27. I charge you by the Lord that this Epistle be read unto all the holy brethren Paraphrase 27. I require you with all the weight of adjuration that this Epistle be read and divulged to all the Christians of your Church and so likewise to all the Churches under the Metropolis of Thessalonica and to all the Churches of all Macedonia See note on Phil. 1. 2. 28. The grace of our Lord Jesus Christ be with you Amen The first Epistle unto the Thessalonians was written from Athens Annotations on Chap. V. V. 1. Times and season What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons here signifie appears sufficiently by v. 2. where in another phrase the same thing is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ cometh which is without question the same which is so oft called the coming of Christ for the destroying the enemies of Christianity which he should do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper seasons 1 Tim. 6. 15. the day approaching and day in all languages signifies judgment so 1 Cor. 3. 13. the day shall declare that is the judgment that shall sit upon them and so diem dicere is to call a man into any court of judicature and a dayes-man among us is a judge and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season is used Rom. 13. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing the season and that season expressed in the end of the verse as here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approaching of the day So Mat. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signes of the times were the signes of that approaching destruction and accordingly Luk. 12. 56. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this time or season And to this matter plainly set down before c. 2. 16. the full vials of Gods wrath falling on the persecuting Jewes the rest of this discourse to v. 12. doth evidently belong and the suddaianesse and unexpectednesse of it and the surprize of all carnal men which joyned with the persecutors or went on in unchristian sinnes described as it is frequently in the Gospel Mat. 24. Luk. 19. and in the Epistles Rom. 13. 2 Pet. 3. and elsewhere And that it cannot belong to the last coming of Christ to judgement or finall doom appears both from hence that that was the subject of the former discourse cap. 4. 13 c. and this as a distinct matter is entred upon with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But concerning the times and seasons and secondly by the end to which this discourse is here designed by the Apostle viz. to comfort the Christians that were under persecution and give them patience and constancy for which this was a fit consideration that this judgment of God would come suddenly and when it was least expected and so would surprize them if they were not watchfull And this but a transcript of Christs words on this matter Mar. 13. 32. and the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season there made use of v. 33. and more punctually under the phrase of the thief in the night Mat. 24. 43. All which belonged peculiarly to this doom upon the Jewes and not to the general judgment which it is to us certain that those that then lived were not concern'd in but only in this other And if it be here questioned how this destruction of the Jews should concern the Christians in Macedonia and so be matter of such particular advertisement to the Thessalonians I answer that the Jews being at this time dispersed into several parts much farther from Judea then Macedonia did likewise wheresoever they were oppose the Apostles preaching to the Gentiles and not onely so but persecuted those that received the saith with all bitternesse and how peculiarly this was observable at Thessalonica see Note on c. 2. i. The Jewes were the fountains of persecutions saith Tertullian and as they prosecuted the Christians before the heathen powers so all the false-hearted temporizing carnal Christians that were not willing to bear persecutions complyed and joyned with them against the pure and Orthodox and all that did so being engaged in the same course were involved also in the same destruction and so the Jewes and Gnosticks which at this time were the cockle among the wheat in every Christian plantation overran all the Churches of Asia c. as appears by the Apostles and Christs Rev. c. 2. 3. Epistles to them and infested this plantation in the Churches of Macedonia also as oft appeared in the Epistle to the Philippians another Church of Macedonia It was most fit then for the Apostle to forewarn them of their dangers which were likely to assault their constancy and to fortifie them against timidity on one side and the carnal baites on
patiently and humbly by you and do not provoke you to any resistance or return of violence this is that Christian vertue of meeknesse which God will certainly reward in you 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps Paraphrase 21. For unto this your Christianity directs and leads you and Christ himself hath given you an eminent example to be transcribed and imitated by you 22. Who did no sin neither was guile found in his mouth Paraphrase 22. Who though he were perfectly innocent Isa 53. 9. was yet adjudged to all the contumelies that the most shamefull death could bring along with it 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Paraphrase 23. And when he was reviled by them Mat. 26. 67. he was farre from reviling them again when he was crucified he gave them not so much as an ill word but prayed his father to forgive them as many as had any excuse of ignorance to plead for them and for all others he remitted them and all the injuries done him by them to God's tribunal 24. Who his own self note h bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse by whose stripes ye were healed Paraphrase 24. Who bare on the crosse the punishment of our sins that we might never think fit to goe on in that course which brought such sufferings on Christ but live piously by way of gratitude to him and kindnesse to our selves for ever after having been cured by these sufferings of his 25. Forve were as sheep going astray but are now returned unto the shepheard and Bishop of your souls Paraphrase 25. For ye were formerly in false erroneous waies ready to bring destruction upon you but now are converted and come home to Christ's fold and so obliged never to goe astray so again Annotations on Chap. II. V. 2. Sincere milk What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rational milk signifies hath been noted on Rom. 12. Note a. that milk or food which men that is rational creatures feed on and which men rational creatures again the Apostles of Christ afford them for their spiritual nourishment or instruction Such figurative speeches as these are very ordinary and have no more strangenesse in them then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectual or spiritual food that is food to the understanding or to the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding and reason and spirit being in effect all one and milk being every where used for that instruction that is fit for those of younger years Heb. 5. 12. Agreeable to this figurative expression of rational milk is that of Plato when he calls Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeders and pastors of the humane herd this flock of reasonable creatures which are fed with this rational milk And so in Eustathius on Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that exercise this trade of feeding men as shepheards feed their flocks which have therefore so ordinarily that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors V. 6. It is conteined The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken notice of by Grammarians as a word fit for the citing any passage out of an Author So in Erotian's Medicinal Lexicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which is to be met with in the author and place which he there cites Here it is used Impersonally as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mar. 14. Note d. and so 1 Mac. 15. 2. 2 Mac. 9. 18. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any place cited out of the Scripture Act. 8. 32. Ib. Elect By occasion of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect in this place it will not be amisse to give an account once for all of the use of that and the like words generally in the Scripture To begin with the Old Testament first the Hebrew word which must especially be taken notice of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probavit examinavit elegit to approve examine chuse From whence is the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elect here taken Adjectively And therefore Prov. 7. 3. where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our English render rightly from thence The Lord trieth the hearts the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearts elect before the Lord. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from hence taken by them to signifie 1 any choise person fit for employment especially for warre and from thence is used 1 Mac. 4. 1. for a choise party 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand of the choise that is best horse-men and Exod. 14. 7. chosen chariots and so the left-handed men that were such excellent archers Jud. 20. 16. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen men and Psal 78. 31. the chosen men that is the souldiers or military men and accordingly the word doth signifie a young man who is fittest for military and such other emploiments Thus 1 Sam. 8. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render your goodliest young men which the Septuagint mistaking and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your herds and Deut. 32. 25. it is clearly taken for young men in opposition to maidens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum But the notation which is most primitive and literal to it is that of choise or chosen as that notes the best and those that are upon trial found fit to be preferred before others as every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen man in Israel 2 Sam. 6. 1. And David gathered together all the chosen men in Israel all that were fit for the militia and indeed by a Metalepsis it was that it came to signifie a young man because the age was determined after which and not before a man was thought fit for that imployment and so the choice men or those of the militia were consequently those of such an age and therefore Num. 11. 28. when Joshua is called a servant of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his young men the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a choice person about him Thus again from men is the word brought to be applied to things as Gen. 23. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the choice of our sepulchres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Targum in the fairnesse that is in the fairest and best of them So Deut. 12. 11. your choice vows or the choice of your vows and Esey 22. 7. the choicest valleys and so Ecclus 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the choicest or best myrrhe and to adde no
〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge in this and many other places will be best discerned by observing that the word is used 1 Cor. 12. 8. as a peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit see Note on 1 Cor. 1. c. 1 Pet. 3. c. and signifies the understanding of the word of God that is the Scriptures in the diviner and more mysterious sublime sense such as the Judaizing Gnosticks pretended to have an abstract of Rom. 2. 20. called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to which the Jews pretend in their Cabala So again c. 13. 2. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all knowledge is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know mysteries precedent and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all faith in this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all knowledge is that more subtile mysterious understanding of the Old Testament and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all faith is all kind of Christian faith even that that hath the gift of miracles annexed to it So again ver 8. where 't is mention'd as an extraordinary gift and joined with tongues and prophecyings so c. 14. 6. revelation knowledge tongues prophecie and from thence it comes to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more exquisite knowledge of Christ and the mysteries of the Gospel as Col. 2. 3. the hidden treasures of knowledge which is also intimated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the key of knowledge Luk. 11. 52. that knowledge which is lock'd up So Rom. 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge of God of which there was such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundity and chap. 15. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge of all mysteries That this is it that is spoken of 1 Cor. 8. 1. appears by that which is affirmed of it that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puffe up for so knowledge of mysteries is of all things most apt to doe So ver 10. that knowledge which another looks on in thee with that reverence and on occasion of which he being not able to discern so subtilly comes to sin and perish by reason of thy having and using it v. 11. So 2 Cor. 4. 6. the knowledge of the glory of God in the face of Jesus Christ that is the understanding of that great mysterie wherein God exhibited himself to us in the person of Christ incarnate So when we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abounding or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelling joined with it Ephes 3. 19. and Phil. 3. 8. From these notions of the word it is that the Gnosticks of those times took their names pretending to all secret mysterious understanding of the Old Testament and grounding all the filthy passages of their doctrine upon several places so interpreted by them after their own polluted phansies as may be seen in Epiphanius This is mentioned by the Apostle under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge falsly so called 1 Tim. 6. 20. by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing persons but saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very falsly so styled by them and so 't is acknowledged by Theophylact And according to this it is that the Apostle Barnabas in his Epistle those fragments of it â—hat are come to us setting himself distinctly against these Gnosticks that out of the mystical interpretation of the Old Testament brought in many damnable doctrines not only the necessity of continuing Circumcision c. but the lawfulnesse of all abominable unnatural filthinesse and withall the denying of Christ's coming really in the flesh sets up another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical exposition of the Old Testament and in that whole Epistle interprets many places of Scripture to the maintaining of Christianity against them And hence I conceive it is that in this Epistle which is so wholly designed as an antidote against the Gnosticks as the Epistle of S. Jude also is and particularly against their abominable filthy practices the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge is used not for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gift of mysterious knowledge but for the true saving Christian knowledge in opposition to that pretended to by the Gnosticks and therefore it is here encompassed with virtue on one side meaning by it courage and constancy in the Faith see Note a. so opposite to their doctrine of compliances and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continence on the other side and the adding of these one to another courage to their faith and continence to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge is by him advised to on purpose to testifie and demonstrate their having forsaken the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 4. those abominable lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used in the heathen world and brought into Christianity by the Gnosticks V. 10. Calling and election sure What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling hath been said at large Note on Mat. 20. c. the mercy of God in making them Christians and so what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election Note on 1 Pet. 2. c. that peculiar favour of being the remnant to whom the promises of deliverance belonged and in whom they should be fulfilled when the rest of that people remaining obdurate in their sins should be destroyed All the difficulty remaining is to determine what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make either or both these firm or sure And first that this referres not to the assaring our selves of either that is to our being confident that we are called or elected to our acquiring any certainty of belief or firmnesse of hope in our own minds that we are in the favour of God which is ordinarily styled certitudo subjecti the certainty of the subject may appear by this that there is in this verse no mention of either faith or hope or any thing in us but only of calling and election which are acts of God's favour without and concerning us The King's MS. reads it indeed with some change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your good works to make consolation and election firm to you where consolation doth more sound to that sense then calling could doe But of that reading it is observable first That the antient Latine that appears to have read the first part of it as it is in the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by goods works doth not acknowledge the latter but retains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling with the other ordinary Copies secondly That the word Calling is oft in other places joined with Election but Consolation never which is a farther prejudice against this reading thirdly That if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolation were retained yet it must necessarily signifie that consolation as it is afforded by God not as it is in us his real goodnesse to us not our apprehension of it so that it may agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election which
railing accusation but said The Lord rebuke thee Paraphrase 9. Whereas the chief of the good Angels in a controversie with the prince of Devils or evil angels about the Temple of the Jewes which God commanded to be reedified Zach. 3. 1. did not think fit to give him any reproachfull words but only said to him The Lord rebuke thee c. v. 2. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves Paraphrase 10. But these Gnosticks that pretend to know all things upon this conceit speak contumeliously of those things which are out of their reach above their knowledge but in things which nature it self even in irrational creatures and so in them teaches them to be unlawfull they against light of nature wilfully ingulf and immerse themselves in those things 11. Woe unto them for they have gone in the way of Cain and ran greedily after note f the error of Balaam for reward and perished in the gainsaying of Core Paraphrase 11. Woe to them For three things they are notable for first Hatred malice and persecuting of their fellow-Christians whereupon S. John in all his Epistles inculcates charity even proceeding to murther it self as Cain did to his brother secondly the great villanie that Balaam to get a reward insnared the Israelites in see Rev. 2. 14. and thirdly the contempt and rebellion against superiours such as was in Core against Moses and Aaron see note c. and this will suddainly bring certain ruine upon them as it did on those other 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds note g trees whose fruit withereth without fruit twice dead plucked up by the roots Paraphrase 12. These are unfit to be admitted as blemished sacrifices were unlawfull to be offered to your festival Christian meetings adjoined to the Sacrament see note on 1 Cor. 5. g. and coming thither they feed there luxuriously Men that make a shew like clouds in the air as if they had much water in them for the making men grow and bear fruit in godlinesse but indeed are empty and have nothing in them and consequently are carried about from one vanity to another as clouds that are easily driven by the wind Trees they are such as in the Autumne defaced and deprived of their very leaves as for fruit they are not of the kind that beareth that for in stead of Christian fruits of purity c. these Gnosticks bring forth all kind of impurities and so after their Christianity falling back into these villanies they are twice dead in sin once before then again after their conversion see 2 Pet. 2. 22. and so fit for nothing but eradication which shall certainly befall them together with the Jewes with whom they complie and join against the Christians 13. Raging waves of the sea foaming out their own shame wandring stars to whom is reserved the blacknesse of darknesse for ever Paraphrase 13. Unsetled fierce tumultuous people troubling all the world and like the sea in another respect foaming out those obscenities that they ought to be ashamed of taking upon them to be teachers but are uncertain wandring teachers departing from the true faith delivered to them And to such starres as these eternal darknesse is reserved their just reward and punishment 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord note h cometh with ten thousand of his Saints Paraphrase 14. To these men belongs that prophecie of Enoch against wicked men those of the old world whose excision he foretold pronouncing fearfull destruction against them from heaven by the ministery of his holy Angels those infinite multitudes and hosts of them which attend and execute the judgments of God 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices and all their proud contumelious language which the enemies of God and men have spoken against Christ and his Apostles and all his faithfull members that for their constancy to the faith are hated and reproached and persecuted by them 16. These are murmurers complainers walking after their own lusts and their mouth speaketh note i great swelling words having mens persons in admiration because of advantage Paraphrase 16. These are proud presumptuous persons that refuse to be governed alwaies unsatisfied and querulous at their present condition following their own lusts without any restraint of laws even of nature it self talk great high things of their Simon and Helena as superiour to the makers of the world crying up some mens persons as deep perfect knowing men to the despising of all others and all this to get gain by it to avoid persecutions from the Jews 17. But beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ Mat. 24. 10 11 12. and from him oft repeated by the Apostles particularly S. Peter 2 Pet. 3. 3. 18. How that they told you there should be mockers in the last time who should walk after their own ungodly lusts Paraphrase 18. That before the coming of that fatal vengeance on the Jewes there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors see note on 2 Pet. 3. a. and give themselves up to all impious living 19. These be they who separate themselves note k sensual having not the Spirit Paraphrase 19. These despise scorn and separate from all others as being much more perfect then others calling themselves the spiritual and all others meer animal men that have nothing of the Spirit in them whereas indeed they themselves are the animal men and have nothing of the Spirit to which they so pretend far from any thing of true Christianity or spirituality and so their sensual actions convince 20. But ye beloved building up your selves on your most holy faith note l praying in the holy Ghost Paraphrase 20. But you my brethren persevering and growing in saith according to that doctrine of truth and purity delivered to you v. 3. and keeping to the publick assemblie where the holy Spirit useth to assist and where he that hath the gift of prayer performs that duty see Ephes 6. 18. and joining with him constantly 21. Keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Paraphrase 21. Continue in your zeal and constancy toward God and in your hope and dependence on him for mercy to
Ib. The seven spirits There is some question what is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven spirits Some interpret them to be the holy Ghost in respect of the seven graces of that Spirit some the several operations of God's providence which they conceive to be mentioned ch 5. 12. and noted by the seven eyes Zach. 4. 10. and Rev. 5. 6. which are there called the seven spirits of God sent unto all the land but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is more reasonable to understand the Angels by them saith Andreas Caesariensis So Clemens Alexandrinus Strom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are seven which have the chiefest power the first-begotten princes of the Angels where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-born princes is sure taken from Dan. 10. 13. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief princes of which Michael is there said to be one or of the first So Tobit 12. 15. Seven holy Angels which present the prayers of the Saints And there appears no reason why the seven eyes in Zachary and here chap. 5. 6. interpreted the seven spirits of God should not be the Angels of God the same that stood before God chap. 8. 2. as here they are before his throne it being ordinary for the Officers employed by persons to be called eyes These seven Spirits we find again ch 4. 5. where in reference to the number of the lamps on the candlestick in the Sanctuary they are called seven lamps And they there seem to referre to the seven deacons in the Church of Jerusalem God being before likened to the Bishop and the Saints to the 24 Elders And if it be thought strange that John should pray for Grace and Peace from the Angels which here he seems to doe from the seven Spirits I answer first that these and the like words Peace be to or with you are but a form of greeting or salutation which includes in it all good wishes of the things mentioned but not a solemn praier to those persons named in the form This may appear by Christ's taking leave of his Disciples Joh. 14. 27. where he tels them he leaves peace with them and gives his peace to them that is he takes his leave of them greets them at parting and bids them not be troubled at it nor affrighted adding that he gives it to them not as the world gives it that is he greets them heartily and affectionately and in doing so doth more then in the world is wont to be done by such salutations Men are wont to use these words Peace be to you c. formally and by way of civility but oft doe not wish it when they say it and can never doe any more then wish or pray for it but Christ bestowes it by wishing it Where first Christ uses this greeting and yet doth not pray to his Father in doing so but actually bestows it and saith he gives it them nay the men of the world are said to give it though not as Christ doth Both which note a difference betwixt such salutations and praiers But then secondly supposing it a praier yet the action of praier being not address'd to the seven spirits whether immediately or terminatively there can be no inconvenience from thence to define the spirits to be Angels For 't is certain that the Angels are used by God as instruments to conveigh his mercies to us and the word Peace as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in salutations especially signifies all kind of mercies all prosperity and then those mercies come from the Angels immediately though originally from God And accordingly Jacob in blessing Joseph's sons having mentioned God before whom his fathers did walk the God which had fed him all his life Gen. 48. 15. adds ver 16. the Angel which redeemed me from all evil that is the Angel by whom as by an instrument or servant God had done this for him and which had so often appeared to him blesse the lads c. where though he praies not to the Angel but to God yet he may and doth pray that God would continue to use the Angel's service in blessing the lads which he had used in blessing him And if it be farther objected that these spirits here are named before Christ and therefore must not be Angels I answer first that the order of setting down is no note of dignity or priority in the Scripture In these benedictions the Lord Jesus is generally named before God the Father And secondly if the spirits should signifie the various operations of the Divine providence as some or the graces of the Spirit as others would have them signifie this inconvenience will also hold against either of those that they should be named before the second person in the Trinity and a farther inconvenience also that grace should be said to come from graces or from operations or that any thing but persons God or Angels should have to doe in conveighing grace and peace unto us But then thirdly the reason why the mention of Christ is left to the last place is evident First because the Angels being God's attendants are accordingly joyned with him not as one equal with another but as servants following the Master And secondly because there was more to be said of Christ then the bare naming him as appears v. 5 6 7. which made it more convenient to reserve his mention to the last place in which that might most commodiously be spoken V. 6. Kings and priests This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken out of the Jerusalem Targum Exod. 19. 6. There the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdome of priests but that Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and priests and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood From the Septuagint S. Peter 1 Pet. 2. 9. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood writing to the Jewes of that dispersion which had the Septuagints translation in their hands and S. John here and ch 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and Priests in respect of those Jewes again who had that Targum in their hands also And the meaning of both the phrases is to be conceived the same agreeing with the first notation of the Hebrew phrase a kingdome of priests that is a nation not going on in the waies or customes of other people but populus alius a several distinct people as the Targum reads it v. 5. consecrated as it were and set a part for the service of God as the Priests office is to wait upon God's service continually Such were the Jewes to be by God's command and by their entring into covenant with God Exod. 19. 6. And such must the society of Christians be now with Christ who requires them to perform these offices of Devotion and that in publick assemblies instituted for that turn not only at some few set feasts or times but continually morning and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †strawed or destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * these were types of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to be 〈◊〉 * ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †humane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * passage out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †comunication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * communication †loaf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 〈◊〉 †loaf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †No but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that which is anothers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * making no iniquiry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or conscience if I with thanksgiving partake for the Kings MS. reaâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Piâ—ki c. 44. f. 40. * Vsu veniebat â—â—â—lisque videbatur interdiu fumare Aetnam nectu â—â—ammigerare A. Gell. Noct. Aâ— l. 17. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â—â—aditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †reproacheth * reproacheth note a. †a covering * was out o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †weare his haire at length 't is reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * weare 〈◊〉 haire at length note f. †This I warn you of and commend you not for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the sincere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * it is not or 't is not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †takes his own supper for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * put them to shame that have nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †you In this I praise you not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * declare ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Examin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * As for the other things I will when I come give appointment for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Dom. Maâ—â— c. 3. Sâ—crates Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Can. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 58. Or. 1. Tars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 12. * on 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †them all in all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for that which is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the operations of powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But the members of the body that seem to be more weak are much more necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †more dishonourable or shameful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * about these we put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †made glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * severally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †kinds * have all powers †a farreâ— more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p. â—63 D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on Ephes 4. 11. * To 7. p. 57. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In 〈◊〉 1. * Streâ—â— 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a resounding brasse or a loud-sounding cymbal * distribute all my goods and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †courteous * highly provoked oâ— exasperated †doth not impute the evill * congratulates with the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †covereth * trophecies they shall be done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Knowledg that shall be done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †reasoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * we see yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Bib. Pat. Gr. 10. â— p. 1133. C. * p. 1204. 〈◊〉 * â—edag l. 3. c. 1. †in De 〈◊〉 * l. 1. Ep. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * pursue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †though he by the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * intelligible speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †languages and none of them is without some language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Ks. MS. leaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by the understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by * by †vulgar person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by †I may instrust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in your affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * affections be ye perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or by the lips of others or strangers for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * vulgar persons v. 16. †discovered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * proclaiming that God is really among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * God of disturbance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or let then be subject to their 〈◊〉 bands for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to appointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 788. †he N. T. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †you are escaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * after what manner I preach'd unto you if you keep in memorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * among the principal things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Then 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * guardians stewards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that in * I was also as ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †formerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * What therefore it or was your happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Wooe you very earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you but other copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us †wooe them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection * resolved to come to you ere now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I am poz'd concerning you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * are allegorical or doe expresse one thing by another †the word or name Hagar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * but is answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †she is in bondage or serves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the supernal Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ye are discharged from Christ * by the Spirit through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is consummate by charitie * called you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †toward elâ— * will not mind any other thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Is the offence of the crosse the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * unsettle you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fulfill not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * kindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †continence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Law is not against such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought that the Law did as much countenance your filthinesse and your persecuting others as it doth countenance or oblige in your opinion to those ceremonies †by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edit Sylburg p. 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. p. 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 233. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †surprized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †toward himself only and not toward another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of all his goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †grow slothfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ability see note on Phil. 4. d. †the domesticks of the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ with what kind of letters * doe they themselves being curcumcised keep the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See note on the Title to the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * benediction in the things that belong to heaven through Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with which he hath favoured us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or bounty for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which he hath made to abound or abundantly poured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * his own †For the 〈◊〉 of administration 〈…〉 Against or According to for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †In the same in whom we also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a full point after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and begin the next verse with by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are become his poâ—tion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or we are ended for the King's MS. reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * you also having heard the word of truth the Gospel of your salvation and in whom having believed ye were sealed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for the buying out of the possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to the acknowledgment of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the riches is left out in the King's MS. †which is altogether complete or filled or perfected to all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * imaginations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †on the ensuing ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †this is not from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to which God hath before prepaâ—ed us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †farre removed from the citizenship of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the enmity by his own flesh the Law of commandments by doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that he might form the two by himself or together for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one new man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he hath come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * domesticks of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being the corner stone of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being compacted together will encrease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * By or Through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have afore written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath been hid from the ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †That now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fore-disposing of the ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * intreat yoâ— not to be disheaâ—â—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or I desire of pray not to be or that I be not troubled so the Syriack that my spirit be not troubled †his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in power by his own Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being rooted founded in love that ye may be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the wildernesse and nothing to gird it to him but as Elias again a pâ—ice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfieâ— your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or
after some remarkable manner of appearance parted asunder visibly before Christ and the Spirit of God descended upon him as a dove descends upon any thing visibly hovering and lighting upon him so Mark 1. 10. and John Baptist saw and discerned what was done Jo. 1. 32. 17. And loe a voice from heaven saying note l This is my beloved son in whom I am well pleased Paraphrase 17. And as the heavens parted asunder a thunder came out and joyned with it a voice delivering these words This is c. i. e. This is my son whom I have sent on purpose to reveal my will by him and whatsoever he teaches comes from me and is perfectly my will or law Annotations on St. MATTHEW Chap. III. V. 1. The Baptist That we may understand the meaning of the title Baptist we must first know what was meant by the washings among the Jews Their frequent every day washings I now speak not of but referre them to their proper place Mark 7. 3. Those which we now speak of were those of the whole body of which sort were first the Washings of the Priests when they went into the Temple to minister or officiate for that they never did after the building of the Temple but they first wash'd their whole body At the going into the Tabernacle washing the hands and feet was sufficient Exod. 30. 20. but not so after the building of the Temple see Cod. Joma c 3. They bring the Priest to the house of washing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was without the Temple over the water-gate There as it follows § 3. the Priest washes and though he be under no legall uncleannesse yet he never enters but he washes first and § 4. he puts off his clothes and goes down and washes The washing of his hands and feet which was oft repeated 10. times in a day § 3. was done in the Temple over the house of Happarvah as 't is there called but this first washing of the whole body was constantly used before the entrance into the Temple four times more in the Temple on the day of Expiation for it was not lawful to come in thither without washing first an imitation of which are the washings and lustrations among the Gentiles A second sort was the washing of the Proselytes who were to be received into the Church or Temple of the Jewes and so to be wash'd at their entrance as the Priests at their going into the Temple Those Proselytes I mean which being not born of Jewish but Heathen paâ—ents became Proselytes of Justice i. e. receiv'd the Jewish religion and submitted to their whâ—le Law were circumcised c. These men were admitted by the Jewes not only by Circumcision and while the Temple stood by Sacrifice but also with this ceremony or solemnity of Washing i. e. ablution of the whole body done solemnly in a River or other such great place or receptacle of waters so saith the Talmud of Jethro Moses's father-in-law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made a Proselyte by circumcision and immersion in water Tr. Repudii and the manner of this immersion is said to be that they should sit in water up to the neck and in the while learn some of the precepts of the Law both hard and easie This ceremony of their Initiation was never upon any occasion reiterated say the Jewish writers see note on Joh. 13. 6. and belonged not only to those which being of years came over from Heathenisme to the Jewes religion but also to their children-infants if their parents and the consessus under which they were did in behalf of their children desire it and on condition that the children when they came to age should not renounce the Jewes religion Nay the native Jewes themselves were thus baptized so saith the Talmud Tr. Repud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Israelites doe not enter into Covenant but by these three things Circumcision and Baptism and Peace-offering and the proselytes likewise Now these that were thus initiated did put off all their former relations not only their former worships and manners but their relations of kindred c. and came forth as if they had been newborn of a new mother as the Talmud oft expresses it So that he which was kin to him before shall from thenceforth cease to be so i. e. to be so accounted by him To which I suppose our Saviour referres when he speaks of leaving father and mother and wife and children c. Mark 10. 29. Luke 18. 29. and when he talkes of being born again of water c. To this no question belongs that of Tacitus Hist l. 5. speaking of those that went over to the Jewes religion nec quicquam priùs imbuuntur quà m contemnere Deos exuere patriam parentes liberos fratres vilia habere they are taught by their first admission to despise i. e. to forsake their fathers and mothers children and brethren c. And the Jewes have a saying that he that hath married a wise too neer of kin to him if he turn Proselyte to the Jewes and receive their Baptism he is no longer neer of kin to the woman and so may now lawfully live with her Of this custome of Baptizing Proselytes among the Jewes we have a clear testimony in Arrian the Stoick Philosopher in his Epictetus l. 2. c. 9. where the Proselyte Jew is by him styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipt or baptized and he that is not really converted to their religion but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or outward profession and shew is by him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a counterfeit baptized person Having said thus much of the custom among the Jewes 't is now most easie to apply it to the practise of John and after of Christ who certainly took this ceremony from them Hence was John's baptism as theirs in a River in Jordan Mark 1. 5. in a confluence of much waters as in Aenon John 3. 23. because as it is added there was much water there and therefore as the Jewes writing in Greek call those Lakes wherein they wash themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the Christian Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vessel which contained the baptismal-water is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swimming or diving place with some reference also to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. 2. where the cures were wrought on them that went down into it The other parts of the parallel will easily apply themselves all that is proper to this place is only this that John preaching repentance to the Jewes in the desert received all that came unto him as new Proselytes forsaking their old relations i. e. their sins and in token of their resolved change put them into the water dipped them all over and so took them out again and upon the sincerity of their change promised them remission of their sins and told them of the Messias which was suddenly to appear
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it seem a little probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be here taken in an ill sense for an infidious observing or treacherous watching of Christs words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes used see Lu. 20. 26. and so also the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 56. 7. they observe that is watch my steps when they lay wait for my soul and Job 7. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God is said to be the observer of men But the use of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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