the passive voice and sense Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews were those portions of land that fell by lot to any in the division of a land or estate as in the first division of Canaan Judah had his lot or portion or division Reuben his and God was Levi's lot or inheritance or possession as we call it So in like manner when in the division of the world into Jewes and Gentiles God chose the Jewes they were said to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion Deut. 4. 20. and so believers or Christians are now styled 1 Pet. 5. 3. and in a more peculiar manner they that preached the Gospel the Apostles who seem to be here noted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising it somewhat higher then those had had the knowledge of his Will v. 9. and surely are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we v. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that hoped or believed in Christ and who as such were before others preferred to that dignity And so accordingly have all that have served God in the ministery been called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or clergie by whom therefore they are here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become Gods peculiar possession or portion But the Kings MS. hath not this word but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were called V. 14. Earnest The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contraxit mercatus est fidejussit to make any bargain as it signifies Gen. 38. 17. a pledge or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow This is it which in English is peculiarly called the Earnest that which confirms and assures the bargain And so the Spirit and gifts thereof after the Ascension of Christ poured out not onely upon Jewes but Gentiles is the pledge or earnest paid by God the first part of the price which he hath agreed to give for the bringing in and redeeming the Gentiles out of the hands of Satan and sin to be the servants of the living God Those many other graces and rich treasures consequent to that gift pardon of sin increase of grace and at last salvation it self being the residue of the price and here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our portion or that which we receive in the bargain in this great purchase of Gods his work of redeeming of souls Ib. Redemption What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies will be seen Note on Heb. 10. d. and on 1 Pet. 2. e. Here it must be taken not for the action of acquiring or possessing but the persons that are so acquired all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people for a possession or which is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people Tit. 2. 14. that is a Church of pure Christian livers which are here said to be to the praise of his glory as in the place of S. Peter That they may shew forth the power or virtues of him that hath called them out of darknesse into his marvellous light As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ransoming or redeeming that is used sometimes for temporal deliverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming or rescuing the body out of persecutions and calamities see Rom. 8. Note l. but here for spiritual deliverance from the power of reigning sin as Tit. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming from all iniquity rescuing from all wicked life And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more then that which is mentioned of Christ Lu. 1. delivering men from their spiritual enemies ransoming them from those servile habits of sinne wherein they lived that they may serve him in holinesse c. Hereby may also appear what is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of redemption cap. 4. 30. that redemption which had here been mentioned the redeeming them out of their course of sin to the service of God every one that is redeemed being his goods possession servant that bought him and so the sealing them by the Spirit to the day of redemption there is perfectly agreeable to the sealing them here by the same Spirit v. 13. to this redemption of God's peculiar people God's sending his Spirit and the gifts thereof among the Gentiles which was done at the first preaching the Gospel to them being the marking them out as God's purchase such as are to be servants of his and being so shall be accomplish'd and crown'd by him V. 15. After I heard The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that signifies to know as well as to hear and is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know And so it seems to be used in this Epistle ch 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If indeed ye have known not heard for his Apostolick Commission to the Gentiles which is the thing there spoken of was that which they to whom he had preach'd must needs known immediately and not by hearsay onely And so here their faith was a thing known by him also and not onely heard though it is also true that their growth in the faith since he was there and the evidences of their charity might be brought to him by the advertisement of others Thus ch 4. 21. If ye have heard him is if ye have known CHAP. II. 1. AND you hath he quickened who were dead in trespasses and sins Paraphrase 1. And you heathens lying like so many carcasses desperately gone in all kind of sins see note on Lu. 15. c. hath God quickned and raised to now life v. 5. all between being to be read as in a parenthesis 2. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now worketh in the children of disobedience Paraphrase 2. You I say that for so many years together lived formerly securely went on in the Epidemical sins of the nations the customes of the Gentiles world following the direction of your Idol false Gods who prescribed all villany in their worships that is of Satan that hath such power here below and doth still exercise his power among all that have not received the Gospel of Christ 3. Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others Paraphrase 3. Among whom we of the Gentile Church of Rome from whence I write formerly lived and yielded our selves to those sensual sins and idol-worships which our lusts and our phansies were pleased with and so went on in those heathen customes which did universally overspread them and were born and lived
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
among them an warned them to beleive on him V. 2. Repent ye This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only sorrow for sin or wishing it undone but a change of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversion Mal. 4. 6. and reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 1. Repentance not only for but from dead or sinfull workes Both very necessary Ib. Kingdome of heaven The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of heaven and of God signifies in the New Testament the kingdome of the Messias or that state or condition which is a most lively â—mage of that which we beleive to be in Heaven and therefore called by that name For as Gods regal power exercised in Heaven consists in assisting defending and rewarding all his faithful subjects and in warning punishing and destroying his obdurate enemies so this kingdome of the Messias is an exact Image or resemblance of it And being as 't is elsewhere affirm'd not of this world a Secular kingdome but consisting especially in subduing the world to his dominion That is done first by the descent of the Spirit and preaching the Gospel by his word powerfully working in some and bringing them unto the Faith and then by his iron rod executing vengeance on others viz. the contumacious and obdurate to this purpose that Parable deliver'd by Christ Luke 19. 12. on occasion of their thinking that the Kingdom of God should presently appear v. 11. is very considerable see the place and particularly those of the Nation of the Jewes after the crucifixion of Christ And accordingly this kingdom of God will generally signifie these two together not only the first alone but in conjunction with it that other more tragicall part of it also That 't is used so here may be discerned First by that which is said in Malachy by way of Prophecy of Johns preaching c. 4. 5. that he should come before the great and terrible day of the Lord see note on c. 17. a. i. e. before the fatal destruction of this people and also in Isaiah that when he cryed in the wildernesse this was part of his crying Prepare ye the way of the Lord noting him an anteambulo or forerunner of Christ's coming which what it signifies will be explained Mat. 24. b. and again Every valley shall be exalted and every hill brought low Which although it were Literally spoken by the Prophet of the reducing the people from Captivity to their own country expressing it by the former deliverance and passage out of Egypt through uneven craggy wayes in the desert which yet by Gods conduct were made passable to them and they brought at last to a Canaan and Mystically of the removing all Obstacles in our way to felicity and blisse yet may farther be applied to this of the Roman armies coming against Jerusalem and perhaps be explained by that passage in Josephus de Bell. Jud. l. 6. c. 12. that the high and low places were made plain for the coming of the Roman Army and engines against Jerusalem in like manner as when Strabo saith of the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they plain'd the wayes through the region cutting down the hils and filling up the hollow places And so the verses of Sibylla Erythraea set down by St. Augustine and Prosper beginning with Judicii signum the sign of judgement and E coelo Rex adveniet the coming of the king from heaven and that in carnem into the flesh praesens ut judicet Orbem that being present he may judge the world there follows Dejiciet colles valles extollet ab imo Non erit in rebus hominum sublime vel altum Jam aequantur campis montes He shall cast down the hils and advance the valleys There shall be among men nothing lofty or high The mountains are now level'd to Campagnia And then soon follows Tellus confracta peribit the destruction of the earth or land i. e. in the sacred Dialect of Judaea Secondly by that which follows here v. 10. as the explication of this text of the Baptists and now also the axe is laid to the root of the tree every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire and again v. 7. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrath ready to come upon them which is proportionable or parallel to the approaching kingdome of heaven as the exhortation v. 8. of bringing forth meet fruits of repentance is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repent and so directly in that Prophecy of Malachi's concerning the coming and preaching of John Baptist Mal. 4. 5. 6. the summe of his preaching is expressed by the effect of it He shall turn the heart of the fathers to or with the children and the heart of the children to or with their fathers i. e. shall convert all sorts of Jewes young and old fathers and children preach conversion and repentance to them lest I i. e. God come and smite the earth or land with a curse Where as Gods coming is interpreted by his smiting Judaea curses and inflictions on that land so is this Denunciation of those judgments part of that Baptist's sermon and the repentance or conversion by him preach'd the only meanes to avert them And so likewise in Isai 40. the revealing the glory of the Lord c. v. 5. may be 1. the preaching of the Gospel and then the visiblenesse of Gods judgements on all the Jewes in Judea and the sixth seventh and eighth verses very fitly referre to the sudden Destruction of that people as the withering of grasse or fading of flowers upon Gods blowing upon them whereby his Displeasure is expressed To which yet his preservation of the remnant as here his gathering the wheat into his garner v. 12. his protecting of the few beleivers so that not an hair of their heads shall fall Luke 21. 18. is immediately annex'd v. 9 10 11. And accordingly the kingdome of God here is not so to be restrain'd to the Punitive part but that it also contein under it that other peice of Regality which consists in protecting of subjects and rewarding them which doe well also which should be most visible at the time of his punishments on the obstinate his burning the chaffe with unquenchable fire To this purpose the words of Saint Luke c. 21. v. 18 31. are most remarkable where setting down distinctly the Signs and forerunners of the destruction of the Temple and that people and among those prognosticks the great persecutions which the Disciples should find from the Jewes he bids them then cheerfully look up v. 28. for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption deliverance from these hazards and pressures draweth neer and with a short Parable interposed to expresse it he adds v. 31. Know that the Kingdome of God is at hand this Kingdome surely here which now approached but should then be more neer wherein the judgement of God should
learners those that now heard and received his doctrine though perhaps not absolutely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 5. 1. the promiscuous multitude the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 25. the many troops that followed him but I say the multitudes of Disciples that beleived on him were astonish'd at his doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he taught them thus Luke 6. 17. it is set down distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude of Disciples out of which 't is said he chose twelve v. 13. signifying that there were more Disciples then those twelve in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the great multitude of people from all Judaea c. that came to hear and to be healed of him So oft in other places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple is applyed to all that entred into his school as well as to the Twelve So c. 8. 21. 't was a Disciple which said Lord suffer me first to bury my father but sure none of the Twelve and so in many other places From all which 't is clear to whom the doctrine and precepts of this Sermon belongs as also who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye who are said to be the salt of the earth c. v. 13. not the Apostles peculiarly for as yet there were none such but all Christians which were then in the world and so in like manner all that should succeed them in that title all that enter Christs school that professe his doctrine and so follow him as obedient Disciples V. 5. The earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very often hath a peculiar Critical signification in the Gospels and referres to the land of Judaea and here by being promis'd to the Meek and obedient looks distinctly on the fift Commandement and in it on the Land which the Lord thy God giveth thee i. e. a fruitful prosperous being here on earth which is here said to belong by promise of God peculiarly to the Meek And though sometimes it proves not so when in time of civil dissensions the supreme Governours are resisted and perhaps overcome for then the Meek or obedient conscientious subjects are commonly involv'd in the worst because in the Princes condition are deprived of their part in this promise turn'd out of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance or portion yet because this is an irregular and extraordinary case in respect of which this General rule is capable of exception and because this is a particular tryall fit to befall a righteous man to see whether his estate will tempt him out of his duty and because the Godly mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporal felicity that is promis'd to him is alwayes with this reservation unlesse it be fitter for his turn that God make some experiments by afflicting of him which if he be found faithful in such tryals will encrease his glory and abundantly recompense the losse of this earth here by the land of the living hereafter and because the Hundred fold promised in this life i. e. the most fruitful Canaan-harvest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inheriting of this plentiful land is dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an allay or mixture of persecutions therefore I say the truth of this promise still remains good that the meek shall possesse the earth that obedience to superiours hath generally though with the exceptions premised the promise of this life and on the other side the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cry which saith Procopius on Isaiah c. 5. 7. is the direct contrary to this murmuring disobedience sedition c. is there saith he the peculiar cause of desolation even of Temporal infelicities V. 8. See God The seeing God here may perhaps not look so farre off as the Beatifical vision in another world but be first fulfill'd in the work of Grace in opening our eyes to behold the wonderful things of God's law for this belongs peculiarly to the purity of heart as that excludes both hypocrisie and uncleannesse filthinesse of the flesh and spirit Thus saith Origen did God exhibit himself to be seen of Abraham Isaac and Jacob not to the eyes of their Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure heart contra Cels l. 1. p. 285. Many excellent Discourses toward this purpose we have from the light of Nature among the Pythagorean Philosophers Porphyry Iamblichus Plotinus Marinus when they speak of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly in Hierocles his pref on the Golden verses V. 9. The Peacemakers The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or work in sacred dialect doth oft signifie the habit or bent of the mind with the consequent actions so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit or live indulgently in sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a sincere inclination or resolution of mind which is never sine effectu utterly uneffectuall toward righteousnesse as that signifies the practise of Christian virtues Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 3. 18. they that work Peace are peaceable minded men and so proportionably the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-makers is used in this place in the same signification As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows they shall be call'd sons that must be rendred according to the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called i. e. to be mention'd on Mat. 2. k. And so 't is used 1 John 3. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God both here and v. 45. are they which partake of and resemble him in some special divine excellencies as sons of God are imitators of him Eph. 5. 1. such as peaceable-mindednesse here Just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of Mars are good souldiers and sons of Neptune men of a savage and tyrannous disposition And so 't is observable that John 8. 39. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe the works and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being willing or delighting to doe them v. 44. are evidences of Sons V. 11. Shall revile you As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall call his name c. 1. 23. signifies his name shall be called and so in other places there noted so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they shall persecute and revile you signifies when ye shall be persecuted c. and v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so they persecuted the Prophets without any intimation who the Persecutors were is so were the Prophets before you persecuted See Note on Luke 16. 9. V. 13. Have lost its savour The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insipidum unsavoury and then by a Metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and here one of those is taken for the other and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for being saltlesse insipid unsavoury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having lost all its saltnesse all of that quality that belongs to that creature V. 17. Law
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
devils that are his subjects inferiour to him 25. And Jesus knew their thoughts and said unto them Every kingdome divided against it self is brought to desolation and every city or house divided against it self shall not stand Paraphrase 25. If any King mean to uphold his kingdome he will not quarrel and fall out with his own subjects and cast them out which are a doing him service such divisions and civil dissentions as these will soon destroy his kingdome and therefore cannot probably be affirmed of any prudent Ruler or Prince 26. And if satan cast out satan he is divided against himself how shall then his kingdome stand Paraphrase 26. And Satans casting out devils which are about his businesse possessing those whom he would have possest would be such a civill dissension and breach as this This is an argument against you But then secondly 27. And if I by Beelzebub cast out Devils by whom do note g your children cast them out Therefore they shall be your judges Paraphrase 27. Why may not I cast out devils by the power and in the name of God as well as your disciples and countrymen the Jews among you who being evil are therefore more obnoxious to suspicion of holding correspondence with Satans kingdome doe at least pretend to doe When they in the name of God go about to cast them out you affirm it to be by the power of God and so doe I. Why should you not beleive that of me which you affirm of your own 28. But if I cast out devils by the Spirit of God then the kingdome of God is come unto you Paraphrase 28 But if it be indeed by the power of God that I doe all this call'd the finger of God Lu. 11. 20. then it is clear that although you were not aware of it yet this is the time of the Messias whose mission God hath testified with these miracles and would not have done so if he had been a false Christ And then thirdly 29. Or else how can one enter into a strong mans house and spoyle his goods except he first bind the strong man and then he will spoile his house Paraphrase 29. My dispossessing Satan of his goods turning him out of those whom he possesses is an argument that I have mastered him and so that I do not use his power but that mine is greater then his and employed most against his will and to his damage 30. He that is not with me is against me and he that gathereth not with me scattereth abroad Paraphrase 30. And 't is proverbially known that he that is not on ones side that brings forces into the field and is not for a mans assistance he is certainly for his enemy engages against him doth him hurt and consequently my casting out devils shews that I am Satans declared enemy 31. Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Paraphrase 31 For this speech of yours that I work by Beelzebub let me tell you Pharisees v. 24. that this malitious resisting and holding out against the visible work of God and despising the miracles that I have wrought by the Spirit and power of God v. 28. is such a crime of so deep a dye that it shall to them that continue in it be remissible 32. And whosoever note h speaketh a word against the son of man note i it shall be forgiven him but whosoever speaketh against the Holy Ghost it note k shall not be forgiven him neither note l in this world nor in the world to come Paraphrase 32. Whosoever shall say this against the son of man that is shall not receive me as I am the son of man or before I am sufficiently manifested by the Spirit or finger of God to be the Messias he may by want of light or manifestation be excusable and by a general repentance for all his sins of ignorance may receive pardon But he that shall resist the Spirit of God manifestly shining in these miracles wrought by Christ to the astonishment and conviction of all but Pharisees v. 23. and shall impute those miracles to the devil which by what hath been said sufficiently appear to be the works of Gods own power If he repent not particularly of this and come in and acknowledge Christ thus revealed and manifested to him there is no pardon or mercy to be had for him neither in this age nor at the coming of the Messias by him supposed yet future or neither in this life where he shall be punished with spiritual death Gods withdrawing of grace nor in the other where eternal death expects him 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit Paraphrase 33. For indeed they that doe this that impute the miracles which by the power and finger and spirit of God are wrought by me unto the devil must according to the old known rule of judging the tree by the fruit he understood to affirm the same ill of him that is the holy Ghost whose productions these miracles are as they affirm of the miracles themselves by pronoucing these to be diabolical they do by implication pronounce the holy Ghost to be an infernal spirit and so God to be the devil which is the highest and the most irremissible blasphemy imaginable 34. O generation of vipers how can ye being evil speak good things For out of the abundance of the heart the mouth speaketh Paraphrase 34. Yee are indeed a wretched sort of people Your language speaks you what you are viz. that your viperous hearts will not permit you to speak any otherwise as how can you is used Jo. 5. 44. and of Christ he could not doe miracles Mar. 6. 5. that is their unbeleif was a let and impediment to him For as your hearts are even so by consequence will your language be and therefore from so viperous a brood no better can be expected 35. A good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things Paraphrase 35. Every man entertaineth his guests with such provisions as he hath And just so mens words are testifications of what is in their hearts 36. But I say unto you that every note m idle word that men shall speak they shall give account thereof in the day of judgement Paraphrase 36. But deceive not your selves as if words were too light to be accounted for Beleive it words such they may be false blasphemous words such as yours are now v. 32. and such as flow out of the evil treasure of the heart v. 35. shall be most sadly accounted for in the day of judgement 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned Paraphrase
Paraphrase 1. the night after the Sabbath toward the next morning Mary Magdalen and the other Mary having with them spices to embalm his body Lu. 24. 1. came 2. And behold there was a great earth-quake for the Angel of the Lord descended from heaven and came and rolled back the stone from the dore and sat upon it Paraphrase 2. And when they came they found there had been a great concussion probably of the aire a kind of thunder with which the Angels are wont to appear but withall about the earth at the removall of the grave-stone 3. His countenance was like lightning and his rayment white as snow 4. And for feare of him the keepers did shake and became as dead men Paraphrase 4. they that guarded the Sepulchre 5. And the Angel answered and said unto the women Fear not yee for I know that yee seek Jesus which was crucified 6. He is not here for he is risen as he said Come see the place where the Lord lay Paraphrase 6. He is not here in the grave but according to his own predictions risen from the dead and all that yee can here discern is the place where he lay and the napkins and searcloaths folded up and laid by Joh. 20. 5. 7. And go quickly and tell his disciples that he is risen from the dead And behold he goeth before you into Galilee there shall yee see him Lo I have told you Paraphrase 7. Go quickly and according to what I have told you doe yee tell the disciples viz. that he hath perform'd his promise in rising from the dead and now will perform that other of going into Galilee ch 26. 32. the appointed place of meeting thither if yee go yee shall be sure to meet him God hath sent his Angel from heaven to tell you this 8. And they departed quickly from the sepulchre with fear and great joy and did run to bring his disciples word Paraphrase 8. And being affrighted with the appearance of the Angels but extremely joyed with the news of Christ's resurrection they made all hast to carry his Disciples word of this 9. And as they went to tell his disciples behold Jesus met them saying All haile and they came and held him by the feet and worshipt him Paraphrase 9. fell down and caught him by the feet 10. Then said Jesus unto them Be not afraid Goe tell my brethren that they goe into Galilee and there shall they see me Paraphrase 10. Disciples and kinsmen 11. Now when they were going behold some of the watch came into the city and shewed unto the chief priests all the things that were done 12. And when they were assembled with the Elders and had taken counsell they gave large money unto the souldiers 13. Saying Say yee His disciples came by night and stole him away while we slept Paraphrase 12 13. And those chief Priests calling the rest of the Sanhedrim together by decree of councell appointed that a good summe of money should be given to the souldiers sufficient to bribe them all to say that 14. And if this come to the Governours eare we will perswade him and secure you Paraphrase 14. the Procurator Pilate's hearing see ch 27. 14. we will perswade him that it was so and keep you from punishment for guarding the tomb no better 15. So they took the money and did as they were taught And this saying is commonly reported among the Jewes untill this day 16. Then the eleven disciples went away into Galilee into a mountain where Jesus had appointed them Paraphrase 16. which Jesus before his passion had assigned as a speciall rendezvous ch 26. 32. By this means there were many there besides the eleven perhaps the 500 brethren mention'd 1 Cor. 15. 7. 17. And when they saw him they worshiped him but some doubted Paraphrase 17. And when the eleven were come to him they with an humble obeysance acknowledged him but some of them entertained doubts whether t were Christ or no Mar. 16. 13. 18. And Jesus came and spake unto them saying All power is given unto me in heaven and in earth Paraphrase 18. All authority in disposing all things in or concerning the Church is given unto me by my Father 19. Go yee therefore and teach note b all nations baptizing them in the name of the Father and of the Son and of the holy Ghost Paraphrase 19. Teach all the Nations the Christian doctrine and perswade them to embrace it and to live according to it baptizing c. see Pract. Cat. l. 6. § 2. 20. Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even unto the note c end of the world Paraphrase 20. And whomsoever yee shall baptize take care that they be taught to obey with all diligence all those commands which I have delivered to you And though I shall now shortly part with you yet I will by sending the Spirit upon you to lead you into all truth and by my perpetuall presence and assistance afforded to you and by that authority that I received from my Father and now commit unto you Joh. 20. 21 22. continue with you and your successors unto the end of the world Annotations on Chap. XXVIII V. 1. End If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a distinct part of time and that strictly the evening then it must note that evening as the first part of the first day of the week at which time these women began their journey bought their spices went out of the city stayd all night in the suburbs and very early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 24. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while it was yet dark Joh. 20. 1. came to the sepulchre and so that will reconcile and connect the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be also taken in a wider sense see Note on ch 14. d. V. 19. All nations What is meant sometimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations hath been said see Note on ch 24. c. to wit the tribes and families of the Jewes the regions and cities of Palaestine and though it doe not so here exclusively to the other nations of the world yet neither doth it signifie the nations of the heathen world in opposition or exclusively to the Jewes as elsewhere it frequently doth but primarily and in the first place the severall parts of Judaea and the Jewes wheresoever they are in their dispersions a broad and then secondarily the Gentiles mingled with the Jewes and finally the whole gentile world when upon the Jewes rejecting the Gospel the Apostles depart from them and goe to the Gentiles That this is the meaning of the place I shall use â—wo arguments to make most probable First because in other places when the Commission of preaching and gathering disciples is given to the Apostles 't is with a command to goe first
when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâ—mb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ— do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
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 the ruine of the house was great Paraphrase 49. But he that sinketh not down my precepts into his heart Annotations on Chap. VI. V. 1. Second Sabbath after the first This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been matter of trouble to Interpreters The most probable conjecture concerning it is that of the learned H. Grotius which I shall thus explain and confirme When any of the solemn yearly feasts fell on the Sabbath day that Sabbath had a speciall extraordinary respect attributed to it and was called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Sabbath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day of Sabbath Jo. 19. 31. Now three of these feasts there were the Passover Pentecost and the feast of Tabernacles Of these feasts some dayes there were dayes of holy assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the assemblies were called together as the first day of unleavened bread Lev. 23. 7. and the seventh day of it v. 8. the day of Pentecost Lev. 23. 21. the first of the feast of Tabernacles Lev. 23. 35. and the eighth v. 36. And these being dayes of rest as 't is appointed in every of those places were a kind of Sabbaths and distinguish'd from the other dayes of the feast and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day Is 1. 13. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast Jo 7. 37. And accordingly Tertullian cont Marcion l. 5. speaking of the observation of dayes mentions jejunia dies magnos Fasts and great dayes But when any of these great dayes fell on the Sabbath too then that was not only a great day but a great Sabbath Now this great Sabbath was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prime or first Sabbath as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and consequently three of these prime or great or first Sabbaths there were 1. When the Passover that is either of the great dayes of that feast but especially the first fell on a Sabbath and 2 ly when the day of Pentecost and 3 ly when the great day of the feast of Tabernacles fell on a Sabbath day and these prime or great Sabbaths were thus distinguish'd one from another The first of them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first prime Sabbath i. e. when the first day of the feast of Passover fell upon a Sabbath day The second of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second prime Sabbath that is the day of Pentecost falling on a Sabbath The third of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third prime Sabbath that is the great â—ay of the feast of Tabernacles falling on a Sabbath of which Josephus saith that 't is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath most adored or reverenced By all this appears that by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant on the day of Pentecost falling on a Sabbath at that time That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be according to Analogy by the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used frequently by Josephus not as 't is conceived for the tithe of tithes payed by the Levites to the Priests but the second tithing which was sold and the price carried up to Jerusalem and spent in festivity there Tob. 1. 7. which in Tobit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words the second tithing V. 12. Praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an oratory a place where men are wont to pray and so seems to be used in some places of the Scripture especially in S. Lukes writings So Acts 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack read ubi conspiciebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where a house of prayer was seen a praying place by a river side as here on a mountain such an one there was in Mispah 1. Mac. 3. 46. where upon occasion of the victory gotten by Joshua in that place Jos 11. 3 8. they were wont to meet to pray and to deliberate on any great affair and there was an Altar built by Joshua and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house of prayer or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house consecrate for prayers which prayers and consecration being both made unto God it is very agreeable that those places so consecrated to him should be called as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratories or praying houses of God Of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find frequent mention in Josephus in his own life the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it a house of prayer ample and capacious of great multitudes and speaking of Tiberias I found the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Epiphan t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jewes without the city and among the Samaritans as we find saith he in the Acts of the Apostles Such a place there is in Sichem which is now called Neapolis without the city in a plain region And some such place it may seem to be wherein Jesus coutinued all night in this verse V. 13. Apostles The title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles which is here by Christ said to be given to the Twelve is a name of power and dignity and authority in the Church and how it doth signifie so will deserve to be explained That the Government of the Church of God was now setled on the son of man upon earth that is upon Christ incarnate had been foretold Is 9. 6. the Government shall be upon his shoulders and Is 61. 1. the spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. he hath sent me to bind up c. to proclaim the acceptable year of the Lord c. see Lu. 4. 18 21. In which place as the Anointing and the Spirit of the Lord being upon him so the sending is a setling the Government upon him And the sending is a solemn word noting a Diploma or Commission sealed to him as it were by God in heaven by the Spirits descending on him Mat. 3. 17. and that supplyed the place of the solemn unction the ceremony of advancing to any office which is therefore paraphrased by the Chaldee by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltation which was now out of fashion under the second Temple and was to be supplied by Gods testimony from Heaven as to Christ it was and is accordingly styled Gods anointing him with the holy Ghost Acts 10. 38. and simply Gods anointing Acts 4. 27. Hence it is that Christ is said to be sent by his Father Joh. 20. 21. to have power on earth to forgive sins Mat. 9. 6. to have all power in heaven and earth delivered to him Mat. 28. 18. to be the teacher and Lord of his Church or Disciples Joh. 13. 1. and as the High Priest of our profession so 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 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
how doe I desire that it were already kindled But as all thâ—se come to the same sense so the former seems the more easie and naturall unless we prefer that other reading which we find in Marcus Eremita De baptis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I would be pleased or glad if it were already kindled As for the fire here although that may signifie only a purgative fire and intimate Christs desire of purifying the world from the drosse of sinne for which he came Tit. 2. 14. and to referre to the coming of the holy Ghost who appeared in fire Acts 2. yet it rather seems to be restrained by the Context to the fire of persecution all one with division v. 51. which though it cause some smart yet it hath very usefull qualities as that of exploring or trying in which respect 't is said 1 Cor. 11. 19. there must be divisions among you that they that are approved tryed and found right in this fire may be made manifest among you And that this should be consequent to Christs coming see v. 52. c. Lu. 2. 35. that of trying Heb. 4. 12. Lu. 2. 35. who are faithfull adherents to him who not Which is the speciall work of fire and the effect of persecution for Christs sake V. 50. A Baptisme The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the note of the future So 2 Esdr 4. 45. habet venire is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to come And in the Athanasian Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rise is rendred in Latine habent resurgere So in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so oft in Lactantius quòd carne indui haberet in terra that is that he was to be incarnate and again quòd plurimae sectae haereses haberent existere that there should be many sectâ— and heresies CHAP. XIII 1. THere were present at that season some that told him of the Galileans whose bloud Pilate had mingled with their sacrifices Paraphrase 1. Galileans a faction of Judas Gaulonita which taught doctrines contrary to subjection to the Roman Empire whom it is thought Pilate set upon and killed when they were offering sacrifice and powred out their bloud as the bloud of beasts was poured out in the sacrifices 2. And Jesus answering said unto them Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things 3. I tell yee nay but except yee repent yee shall all likewise perish Paraphrase 3. if you continue your present wicked practises raising sedition under pretence of piety as frequently you are apt to do see Titus Bostrensis p. 803. C. then as they perished at the day of Pascha at their sacrifice so shall a multitude of you on that very day see Josephus of the Jewish war l. 6. c. 11. and l. 7. c. 17. and Euseb Eccl. Hist l. 3. c. 5. in the Temple be slaughtered like sheep and that for the same cause a sedition raised in the city 4. Or those eighteen on whom the tower in Siloe fell and slew them think ye that they were sinners above all men that dwelt in Jerusalem 5. I tell you nay but except ye repent ye shall all likewise perish Paraphrase 5. perish in the ruines of the whole city as they of that tower 6. He spake also this parable A certain man had a figtree planted in his vineyard and he came and sought fruit thereon and found none Paraphrase 6. And he spake a parable to them of which this is the plain meaning This people hath long been unprofitable made no returns to all Gods husbandry bestowed upon them and yet God hath given them space to repent and sent his son to dresse and manure them and if this doe not work upon them there is nothing to be expected but destruction and excision The parable was this A certain man c. 7. Then said he unto the dresser of his vineyard Behold these three years I come seeking fruit on this figtree and finde none Cut it down why cumbreth it the ground 8. And he answering said unto him Lord let it alone this year also till I shall dig about it and dung it 9. And if it bear fruit well and if not then after that thou shalt cut it down Paraphrase 9. And perhaps it will bear fruit or make this experiment whether it will bear fruit or no 10. And he was teaching in one of the synagogues on the Sabbath 11. And behold there was a woman which had a spirit of infirmity eighteen years and was bowed together and could in no wise lift up her self Paraphrase 11. sore disease inflicted on on her by the devil v. 16. for the space of eighteen years and she did so extremely stoop that she could hardly see the heavens 12. And when Jesus saw her he called her unto him and said unto her Woman thou art loosed from thine infirmity Paraphrase 12. thy disease 13. And he laid his hands on her and immediately she was made streight and glorified God 14. And the Ruler of the synagogue answered with indignation because that Jesus had healed on the sabbath day and said unto the people There are six daies in which men ought to work in them therefore come and be healed and not on the sabbath day Paraphrase 14. the head of the Consistory being angry that Jesus did cures on the sabbath gave command to the multitude saying There are six daies in the compasse of which men ought to doe all the work which they doe in the week 15. The Lord then answered him and said Thou hypocrite doth not each one of you on the sabbath day loose his oxe or his asse from the stall and lead him away to watering 16. And ought not this woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed from this bond on the sabbath day Paraphrase 16. on whom Satan hath inflicted a sore disease of 18 years duration be cured of this disease 17. And when he had said these things all his adversaries were ashamed and all the people rejoiced for all the glorious things that were done by him 18. Then said he Unto what is the kingdom of God like and whereunto shall I resemble it 19. It is like a grain of mustard-seed which a man took and cast into his garden and is grew and waxed note a a great tree and the fowles of the aire lodged in the branches of it Paraphrase 19. Mat. 13. 31. 20. And again he said Whereunto shall I liken the kingdom of God 21. It is like leaven which a woman took and hid in three measures of meale till the whole was leavened Paraphrase 21. Mat. 13. 33. 22. And he went through the cities and villages teaching and journeying toward Jerusalem 23. Then said
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
from others yet a little before his baptisme it was revealed to me as appeares Mat. 3. 14. and at his baptisme by the descent of the Holy Ghost upon him Mat. 3. 16. I was clearly told it that he was the Messias which was to come into the world And the grand design of my coming and gathering disciples was by that means to make this people take notice of and receive Christ 32. And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him Paraphrase 32. See note on Mat. 3. i. 33. And I knew him not but he that sent me to baptize with water the same said unto me upon whom thou shalt see the Spirit descending and remaining upon him the same is he which baptizeth with the holy Ghost Paraphrase 33. Untill then I knew not which was he onely this signe was given me that on whomsoever I saw the Spirit descend that was the Messias who in the receiving of his proselytes doth not onely use the known ceremony of water but moreover sends down the Spirit on them see note on Act. 1. a. 34. And I saw and bare record that this is the Son of God Paraphrase 34. By which premises it follows that my testimony of Christ that he is the son of God is no more then what I saw with mine eyes and heard distinctly affirmed from heaven these words being delivered by voice from heaven at that time of the holy Ghost's descending on him This is my beloved son c. Mat. 3. 17. 35. Again the next day after John stood and two of his disciples Paraphrase 35. The next day again after this see note e. Iohn having two of his disciples with him 36. And looking upon Jesus as he walked he saith Behold the Lamb of God Paraphrase 36. As Jesus passed along John by his eye fastned on him demonstrating whom he meant said again the same words that before ver 29. in the hearing of those two disciples of his Behold c. 37. And the two disciples heard him speak and they followed Jesus Paraphrase 37. Hereupon those two disciples hearing him give that testimony of Iesus parted from him and followed Iesus 38. Then Jesus turned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master where dwellest thou Paraphrase 38. what would ye have 39. He saith unto them Come and see They came and saw where he dwelt and abode with him that day for it was about the tenth houre Paraphrase 39. four in the afternoon 40. One of the two which heard John speak and followed him was Andrew Simon Peter's brother Paraphrase 40. One of the two that heard those words of Iohn concerning Iesus and which thereupon followed Iesus v. 37. was that Andrew which was brother to Simon after surnamed Peter And the other most probably Iohn the writer of this Gospel who useth not to name himself when the story would direct to it 41. He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ Paraphrase 41. These having been and talk'd with Christ v. 39. Andrew was the first that revealed this to his brother Simon saying We have met and talked with the Messias or as in Greek he is called the Christ that is Gods anointed sent by him with special Commission from heaven whom we have long expected as the Redeemer of Israel 42. And he note g brought him to Jesus And when Jesus beheld him he said Thou art Simon the son of Jona thou shalt be called Cephas which is by interpretation a stone Paraphrase 42. And Andrew conducted Simon ◠see Mat. 16. f. 43. The day following Jesus would goe forth into Galilee and findeth Philip and saith unto him Follow me Paraphrase 43. The next day after that mention'd ver 35. see note c. Jesus was passing 44. Now Philip was of Bethsaida the city of Andrew and Peter 45. Philip findeth Nathaneel and saith unto him We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth the son of Joseph Paraphrase 45. the Messias to come foretold by Moses and the prophets a man like one of us by name Jesus the son of Joseph that dwells at Nazareth in Galilee 46. And Nathaneel said unto him Can there any good thing come out of Nazareth Philip saith unto him Come and see Paraphrase 46. Nathancel argued against this from a known observation among the Jewes that Nazareth being in Galilce and Galilee as they conceived looked on by God as a mean despicable place out of which say they c. ◠52. never any prophet arose it was incredible that any one born in Nazareth should be the Messias To this deceivable arguing Philip gives no other answer then this that if he would goe to him and see and heare him he would soon be of another mind 47. Jesus saw Nathaneel coming to him and saith of him Behold an Israelite indeed in whom is no guile Paraphrase 47. As Nathaneel made his approach to Jesus assoon as he was within distance of hearing him Jesus said Lo here is a man which is truly an Israelite a man of that simplicity and integrity that is much valued with God of that temper described in Jacob Gen. 25. 27. 48. Nathaneel said unto him Whence knowest thou me Jesus answered and said unto him Before that Philip called thee when thou wast under the fig-tree I saw thee 49. Nathaneel answered and saith unto him Rabbi thou art the son of God thou art the King of Israel Paraphrase 49. promised Messias described to us as a King 50. Jesus answered and saith unto him Because I said unto thee I saw thee under the fig-tree believest thou Thou shalt see greater things then these 51. And he saith unto him Verily verily I say unto you Hereafter ye shall see heaven open and the Angels of God ascending and descending upon the son of man Paraphrase 51. Ere long see note on Mat. 23. l. ye shall see the heaven opened to receive me up thither and the holy Angels of God visibly appearing to you and attending on me Act. 1. 9 10. after the manner that in the vision they once appeared unto Jacob. Annotations on Chap. I. V. 9. That cometh into the World That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be the Nominative case in the Neuter gender and so agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as well as the Accusative Masculine and so agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man is evident And that it is so may appear by the title by which Christ that is meant by the light which is the Antecedent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so frequently express'd in Scripture that of he that cometh or cometh into the world Of the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mat. 11. Note a. And for this
have done in my Fathers name whom I affirm to have sent me through his power and by authority from him have born testimony that I am sent by him and therefore that whatever I affirm of my self is true 26. But ye believe not because ye are not of my sheep as I said unto you 27. My sheep hear my voice and I know them and they follow me Paraphrase 26 27. But all this works no belief in you which is an evidence and demonstration from the effect that you are not those sheep that hear the good shepheards voice v. 3 4. see note on ch 6. d. and are known by him v. 14. see note a. 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand Paraphrase 28. And I make that provision for them intimated v. 10. and my care over them shall be such that while they keep close to me no devourer shall ever be able to annoy them or pluck them from me 29. My Father who gave them me is greater then all and no man is able to pluck them out of my Fathers hand Paraphrase 29. Certainly my Father is stronger then any that can oppose himself against them and his speciall work it is that all the true sheep of his fold all truly pious persons should come to me and that infinite power of his is engaged for it that none such shall by any violence be taken from him deprived of that life which here I promise to give them 30. I and my Father are one Paraphrase 30. And seeing my Father and I are one it follows that I shall defend them also and that none shall be able to pluck them out of my hand ver 28. 31. Then the Jewes tooke up stones again to stone him Paraphrase 31. Upon this again the Jewes attempted to stone him 32. Jesus answered them Many good works have I shewed you from my Father for which of those works doe you stone me Paraphrase 32. And Jesus said Many miracles of mercy to you miraculous cures c. have I wrought as testimonies of my mission from my Father and never a destructive one none that you have been the worse for For which of these my saving miracles doe you destroy me 33. The Jewes answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy self God Paraphrase 33. The Jewes said 'T is not for any of thy miracles which are not denied to be all such and acts of mercy in thee for which we think thee worthy of death but because thou hast spoken blasphemy that is because thou who art but a man makest thy self God by that speech of thine ver 30. see Rom. 16. 25. where though thou calledst God thy Father yet thou affirmedst that he and thou were one 34. Jesus answered them Is it not written in your law I said ye are Gods Paraphrase 34. Jesus answer'd These words in the Psalmist you cannot but remember Psal 82. 6. I have said ye are Gods and that book is canonicall scripture with you 35. If he called them Gods unto note b whom the word of God came and the scripture cannot be broken Paraphrase 35. If therefore they who are there spoken of by God that is rulers or judges ordinarily so called who received their Commission from men not from God immediately only persons to whom the execution of Gods law was entrusted among men be by God himself called Gods and whatsoever is said in the books of Scripture is true 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the son of God Paraphrase 36. Is it reasonable for you to affirm of him whom God immediately and in an extraordinary manner hath first consecrated then sent into the world then by the descent of the Spirit and voice from heaven testified his mission to so eminent and with so peculiar an office that of the Messiah of the world that he is guilty of blasphemy for affirming himself to be the son of God 37. If I doe not the works of my Father believe me not Paraphrase 37. If I performed not those works among you which might testifie me to come from God you might with some reason doubt of me 38. But if I doe though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him Paraphrase 38. But if I doe then though you believe nothing that I say yet your faith is due to those works of God my Father wrought by me by which 't is evident that the Father acts in me and I in him wholly by his power and so that he and I are one which was the speech you charged as blasphemous in me 39. Therefore they sought again to take him but he escaped out of their hands Paraphrase 39. On this speech again they attempt to lay hands on him not now to stone him presently by the law of Zelots as a blasphemer as v. 31. but to bring him before the Sanhedrim and charge some other crime against him But he went out and escaped their violence at that time also 40. And went away again beyond Jordan into the place where John at first baptized and there he abode 41. And many resorted unto him and said John did no miracle but all things that John spake of this man were true 42. And many believed on him there Paraphrase 42. And in that place being the place where John had baptized and testified of Christ they that had heard John comparing what they remembred from him with what they had by experience seen in Christ by this means were inclined many of them to believe in him Annotations on Chap. X. V. 3. His own sheep What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep here signifie in this Parable hath been largely set down Note on c. 6. d. viz. the obedient servants of God considered before and without the revelation of Christ unto them who being so qualified are most ready to embrace the precepts of the Christian perfection when they are offer'd to them These also is Christ ready to receive or any that having been engaged in sin come with penitence and resolution of minde to be such And consequently when these come to Christ they are styled here and looked on by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either peculiar sheep those that by Gods praevenient graces are thus fitted beyond all others to come to Christ or else as the 12th verse imports where the shepherd is set opposite to the hireling whose own the sheep are not his own sheep those to whom Christ hath a peculiar title beyond all others who are therefore said to be given by God to Christ as his possession see Note on ch 6. d. Now of these thus own'd or acknowledg'd by Christ it is here said
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
here It is ordinary for words to lose their native significations and to be used in a greater latitude then originally belongs to them and so we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dip'd or wash'd is used not onely of water but of the holy Ghost and fire And then why may not the words be thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom having dip'd I shall give the piece of bread by dipping meaning putting the hand into the dish and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having dip'd that is put in his hand he gives the crust or piece of bread to Judas telling John at the same time that he that he should next give it to was he that should deliver him up CHAP. XIV 1. LET not your heart be troubled ye believe in God believe also in me Paraphrase 1. As your believing in God my father will afford you many privileges and antidotes against worldly trouble so will also your believing in me 2. In my fathers house are many mansions If it were not so I would have told you I go to prepare a place for you 3. And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Paraphrase 2 3. In heaven there is room for you abundantly as well as for me and so there is no need that I should tell you this truth which otherwise I would have told you and which would give you cause to rejoyce and not be sad at my departure that my going is but as your harbinger to prepare for you and when I have done that then as an harbinger I will come back again and meet you and so introduce you thither Act. 1. 11. 4. And whither I go ye know and the way ye know Paraphrase 4. I suppose you know the place to which I go and the way which will bring you thither also 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6. Jesus saith unto him I am the way and the truth and the life no man cometh unto the Father but by me Paraphrase 6. I am the true and living way sent by my Father to direct all men to that way wherein he expects and requires to be served and there is no other way to come to the knowledge of his will or the enjoyment of life with him but by me and the same way that I go before you 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him Paraphrase 7. If you had thoroughly known me who come onely in my Fathers name and to reveal his will to you ye had also known my Father who being invisible is no otherwayes to be known but as he is revealed in me and now see Mat. 23. note m. although ye never saw my Father yet having seen and known me who am his image ye have both seen and known him 8. Philip saith unto him Lord shew us the Father and it sufficeth us Paraphrase 8. Philip not considering the sense of that last speech saith unto him Lord shew us the Father And that one thing the shewing us the Father will sure convince all without any other argument 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Father and how sayest thou then Shew us the Father Paraphrase 9. I tell thee again Philip I am the image of my Father and so he that hath seen me and heard my doctrine hath seen my Father and knows his will also And after this this of thine is an impertinent unnecessary demand 10. Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Paraphrase 10. Let me ask you do you not believe confidently that whatsoever I do or teach I do by the Fathers appointment and that it is the power of him that acts in me whatsoever I say or do doctrine or miracles is of him see note c. 11. Believe me that I am in the Father and the Father in me or else believe me for the very works sake Paraphrase 11. Take my word for it but if you will not do so let my miracles demonstrate it to you 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father Paraphrase 12. Those that have now been my disciples shall be able to do the same miracles that I do Mar. 16. 17. nay greater upon my sending down the holy Ghost upon you shall speak with tongues c. 13. And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son Paraphrase 13. And whatever miracle you shall in my name pray for power to do that I will enable you to do and so by the shewing forth my power in you after my departure glorifie him who hath sent me 14. If ye shall ask any thing in my name I will do it Paraphrase 14. And of this be confident whatsoever miracle you pray for power to do and pray for it in my name grounding your requests on this promise of mine unto you and doing it in order to my service for the propagating of the Gospel it shall be granted you 15. If ye note a love me keep my commandements Paraphrase 15. Doe but ye expresse the sincerity of your love to me by obedience to my precepts 16. And I will pray the Father and he shall give you another note b Comforter that he may abide with you forever Paraphrase 16. And I will ask my Father and when I am gone he shall send you the holy Ghost who for the several parts of his office 1. to intercede as an advocate 2. to exhort 3. to comfort is best exprest by the word Paraclete which in Greek signifies all these three and he when he cometh shall abide with you forever not departing as I now doe but continuing with you as long as you adhere and continue obedient to my precepts v. 15. 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Paraphrase 17. This Paraclete is the Spirit of my Father that shall lead you into all truth Him carnall and worldly men that value nothing but the visible pomps and powers of the world they that have looked for a temporall glorious Messias shall make nothing of because he is farre from any part of that he is not so much as visible to outward eyes but only by inward effects and so neither known nor valued
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
To the inward that speech of Christ John 7. 38. seems to pertain He that believeth on me out of his belly shall flow rivers of living waters where the belly denoting the heart or inward part of the man the flowing of the living water from thence denotes some effects of the holy Spirits descent upon and in the hearts of believers the Evangelist there distinctly referring those words to the then-future descent of the holy Ghost ver 39. This he spake of the Spirit which they which believe on him should receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as yet the holy Ghost was not among or upon them because Jesus was not yet glorified Where it is evident that that speech of Christ belonged to some inward gifts in the hearts of men which upon the descent of the holy Ghost upon the Apostles should be powred upon the Christian world convey'd by the preaching baptizing confirming and other ministery of the Apostles their farther instructing them in the Gospel which is therefore elsewhere call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of the Spirit or means of communicating it to believers What this inward gift is appears in severall places wisdome ch 6. 3. knowledge 1 Cor. 12. 8. and so likewise the assistances of Gods Spirit joyned with his word enaâ—ling humble sincere Christians for the duties of Christian life which are required of them called the renewing of the holy Spirit and joyned as here to the Laver of regeneration Tit. 3. 5. and so the earnest of the Spirit in our hearts 2 Cor. 1. 22. See Note on Act. 1. a. The outward gifts are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of tongues of healing c. And those are evidently called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost Acts 10. 45. and that was there powred upon the Gentiles of Cornelius's family immediately on their receiving the faith even before Baptisme And to these belongs another promise of Christ Mar. 16. 17. These signes shall follow those that believe They shall take up serpents c. Now for the resolving of the Quaere what sort of gift it is which is here meant the surest way will be not so to define of either as to exclude the other but to comprehend both under this phrase not that both and every branch of each should be powred on each believer but that they all should be scatter'd among them the inward by Baptisme or Confirmation signed on all and the outward bestow'd on some of them to testifie to all the truth and excellency of the Gospel and to fit and prepare some persons for sacred imployments not all the outward again upon each on whom the outward were bestow'd but some on one some on another the gift of tongues to one of healing to a second of prophesying to a third and they that had most or the highest degrees of these are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of the Spirit see chap. 6. Note b. and note on Eph. 1. c. V. 42. Fellowship The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred as from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not communion but communication by that meaning distribution liberality effusion or participation by which any are made partakers of some gift spirituall or temporall such as here beneficence to the poor c. Thus in Simplicius on Aristot Phys l. 1. describing magnanimous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he content with a little and distribute or communicate readily of that which they have And in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating to the poorer sort of what they have and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will he envy him that communicates and gives Where it signifies liberality or giving to the poor Thus is almes-giving defined by the Arabians communicatio in miseriis Abul Faraii de Mor. Arab. p. 29. And thus Cassander out of Chrysostome renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysteriorum communicationem Liturg. p. 14. As Excommunication is defined by Tertullian exclusion from communication not from Communion as that is now used for the Sacrament à communicatione orationis conventus omnis sancti commercii relegatio a banishing from participation of all prayer assembly and sacred commerce and not onely of the Sacrament so as the word be compounded like exlex without any change of the termination In this notion is the word generally used in Scripture for liberality or some kind of distributing or dispensing to others So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing in liberality and breaking of bread and prayers where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publick prayers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breaking of bread in the administration of the Sacrament so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the peoples bringing and presenting of the bread and wine and the fruits of the earth for the acknowledging God the Creator of all part of it to be eaten in commemoration of Christs sacrifice and the rest to be distributed among the poor ver 44. Whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius and Phavorinus for which the copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer or present From which Glossaries these explications also of the word are to be had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute or dispense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation of the holy mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to partake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They are said to communicate who distribute to one another and they that partake and receive from one another whether friendship or knowledge Whence it appears 1. that the word signifies both to distribute and to receive to make others partake and to be partaker 2 ly that it is appliable to friendship or societie no otherwise then to knowledge or any thing else Thus Rom. 15. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to make a contribution So 2 Corinth 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity and communication of administration that is liberality toward the saints So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Corinth 9. 13. liberality of distribution so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 5. liberality toward the preaching or propagating the Gospel So Hebr. 13. 16. where 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficence as 1 Tim. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributive and communicative are all one so Philem. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his liberality to the poor by which the bowels of the saints are refresh'd ver 7. flowing from his faith From this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it strictly signifies liberality toward the poor may be fetch'd the sense of that Article in the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication or liberality of the saints to note this great liberality here mentioned of the first converts to Christianity in the Apostles time see Philo of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aegypt in Euseb Hist l.
2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially in their meetings for the commemorating of Christ in the Sacrament as appears in this chapter v. 44 45 47. where saith the Text They had all things common sold their possessions and parted them to all as every man had need c. living all as it were out of one common stock as those that are joynt-sharers and partners in all To which purpose it is observable from Levit. 6. 2. that the common or joynt-interest that Merchants or Tradesmen ofttimes have in Traffick called there by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to of the hand is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication or communion or which is used also in this sense of joynt-interest fellowship and in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a society of hand from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sociavit participem fecit a trading of partners and so in the Syriack also in the same word which they use in the New Testament to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and particularly here in this 42. verse And this is thought fit to be recorded by the Apostles among the very few things fit to be preach'd and proclaim'd by those that declared the Gospel to all the world that when the height of the Pythagorean philosophy was to have all things common and Epicurus went yet higher not by bringing all together into some common magazine which said he was an argument of diffidence and so unreconcileable with friendship but by cheerfull communicating to every one that had need out of that which every man hath the Christian religion might appear to have arrived to the highest pitch Every man selling that which he had immoveable that so he might have ready to distribute to any nay that he might not trust himself in the distribution bringing and laying it at the Apostles feet that they might distribute it most impartially and so approving themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people of free-will-offerings in the day of Christs power Psal 110. now when he was install'd in his kingdome So in a spirituall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 9. is the participation of the Son or communication liberality all one with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 8. his unsearchable riches as they are powred out on us So Ephes 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the mysterie or that mysterie kept hid so long is now communicated or made known so Phil. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the communicating his sufferings to us that is our partaking and so suffering with or after him in a spirituall sense dying to sinne as he dyed to the world which is there called being conformed to his death So 1 Corinth 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participating of the body and blood of Christ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of the Spirit Phil. 2. 1. that liberall effusion of graces from the Spirit of God And so when in the solemn close of the Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the holy Spirit is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ and love of God 2 Cor. 13. 14. it must signifie proportionably to these many other places the liberall effusion of that holy Spirit and so 1 John 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may have partnership with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our partnership is indeed with the Father c. the gifts and life that God and Christ hath are communicated to us and ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we say that we are partakers with him of that grace and life c. By this might be explained the use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church but that the words are not found in Scripture and will be mention'd more seasonably on occasion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3. Note a. V. 47. Having favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to use or to exercise as when Christ saith to him that hath shall be given and let us have grace Hebr. 12. 28. And as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the very word Charity and is by Cicero so rendred and frequently signifies liberality as in Epicurus's book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gifts and charity or liberality mention'd by Sextus Empir l. cont Gramm and so is used 2. Cor. 8. 4. and so Act. 4. 33. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is great goodnesse or benignity though Guido Fabritius render it gratia magna following the notion which it seems he had of the Greek without considering the Syriack and so the consequents demonstrate it to signifie and therefore the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they gave almes before all the people not as Guido Fabritius again renders the Greek rather then that cùm iniissent gratiam when they got favour for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dedit gave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia gratia eleemosyna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of mercy abundant liberality see 2 Cor. 8. 1. and Note on 1 Pet. 3. d. CHAP. III. 1. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth houre Paraphrase 1. At three in the afernoon which was one of the times of day generally set apart for prayer 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautifull to ask almes of them that entred into the Temple Paraphrase 2. And there was an impotent man who was so from his birth who was therefore daily carried by others and laid at the gate of the Temple toward the East in Solomon's porch ver 11. which was called the beautifull gate that there he might beg and receive the almes of those that went up daily to pray there by which means this man was known to all the pious men of the city that used to go that way v. 10. 3. Who seeing Peter and John about to go into the Temple asked an almes 4. And Peter fastning his eyes on him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth rise up and walk Paraphrase 6. I cannot give thee that almes thou lookest for that of money to relieve thy wants but that which will eminently supply all thy wants and make it unnecessary for thee to ask any more I am able and willing to bestow upon thee 7. And he took him by the right hand and lift him up and immediately his feet and ancle-bones received strength
given them the grace to doe so 19. Now they which were scattered abroad upon the persecution that arose about Stephen travelled as farre as Phoenice and Cyprus and Antioch preaching the word unto none but unto the Jewes only Paraphrase 19. Then the disciples that were driven from Jerusalem ch 8. 1. went about publishing the Gospel see note on ch 8. b. to the Jewes but to none else 20. And some of them were men of Cyprus and Cyrene which when they were come to Antioch spake unto the Grecians preaching the Lord Jesus Paraphrase 20. And some of these disciples were men that had been born in Cyprus and Cyrene and they when they came to Antioch preached the faith of Christ to those Jewes which spake and used the Greek language and Bibles 21. And the hand of the Lord was with them and a great number believed and turned unto the Lord. Paraphrase 21. And God prospered their preaching of Christ and brought in many converts to them daily 22. Then tidings of these things came unto the eares of the Church which was at Jerusalem and they sent forth Barnabas that he should goe as farre as Antioch Paraphrase 22. And the Apostles that remained at Jerusalem hearing of it sent Barnabas to confirm them from city to city as farre as Antioch 23. Who when he came and had seen the grace of God was glad and exhorted them all that with purpose of heart they would cleave unto the Lord. Paraphrase 23. Who coming and seeing with what good successe the Gospel had been preached among them see note on Heb. 13. d. and Act. 18. e. was glad and advised them cordially and stedfastly to hold fast to Christ 24. For he was a good man and full of the holy Ghost and of faith and much people was added unto the Lord. Paraphrase 24. For Barnabas was a very pious person a believer that had many excellent gifts and graces and by his means also the Gospel was received by very many 25. Then departed Barnabas to Tarsus for to seek Saul 26. And when he had found him he brought him unto Antioch And it came to passe that a whole year they assembled themselves with the Church and taught much people and the disciples were note a called Christians first in Antioch Paraphrase 26. Paul and Barnabas for the space of a year resorted to the place of publick assemblies and instructed and confirmed all that came And the disciples or those that received the faith of Christ being formerly called Nazarites or Galilaeans in stead of those names were styled Christians and that first in Antioch of any place 27. And in these daies came prophets from Jerusalem unto Antioch Paraphrase 27. And some of the chief men possibly bishops of Judaea that had also the gift of prophesie came by appointment of the Church of Jerusalem to Antioch 21. And there stood up one of them named Agabus and signified by the Spirit that there should be great dearth thoroughout all the world which came to passe in the daies of Claudius Caesar Paraphrase 28. And one of them named Agabus by revelation from the Spirit of God foretold that there should shortly be a great famine over all Judaea see note on Mat. 24. e. and Luk. 2. a. which accordingly came to passe in the reigne of the Emperour Claudius see 1 Cor. 16. 1. 29. Then the disciples every man according to his ability determined to send relief unto the brethren which dwelt in Judaea Paraphrase 29. And all the Christians in all places according to their abilities resolved to send relief to the Christians in Judaea in this time of dearth and among them Helen Queen of the Adiabeni saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bought a great deal of corn out of Aegypt and sent it to be distributed to them that were in want see Jos Ant. l. 20. c. 2. 30. Which also they did and sent it to note b the Elders by the hands of Barnabas and Saul Paraphrase 30. And this liberality from other parts of the Church was by Paul and Barnabas brought and put into the hands of the Bishops of Judaea Annotations on Chap. XI V. 26. Called Christians The use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Active for to be called in a passive sense is to be seen Rom. 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be called an adulteresse So in Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they also are called wandring starres but that in an eminent manner as may be discerned by that acception of it in Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astronomy was much cried up was in great reputation among the Pharisees So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be famously known under that name of Christians V. 30. The Elders The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders is here first met with in the Christian Church and therefore will deserve to be explained And first it will not be amisse to see the use of it among the Greeks and Hebrewes Among the Greeks it is the saying of a learned Grammarian Dionysius Halicarnasseus l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients used the word Elders both for Rulers and old men and accordingly it is now in use among all nations Italians French Spaniards English to call their Rulers Seniors Maiors Aldermen c. which are literally the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrews the same is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old men which with them that want degrees of comparison is all one with Elders and generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth dignity and Praefecture in the Old Testament So the steward of Abrahams house Eliezer who was placed over all his servants and goods Gen. 24. 2. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder of his house and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of all he had not so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendred his Elder servant but with a comma that servant which was Elder of his house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum of Jerusalem ruler administrator steward and so he is called Gen. 15. 2. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Elders of Pharaohs house and of all Aegypt Gen. 50. 7. are the Praefects and administrators of the Kings house and of all Aegypt So the Elders of the Moabites Num. 22. 7. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of Moab v. 8. So when all Dominion was founded in the privileges that belonged to the first-born Gen. 4. 7. and therefore is Reuben as first-born Gen. 49. 3. called the excellency of principality and the excellency of power that is the excellent Principality or Supreme power the Magistrate so called Rom. 13. 1. the Princes of the families or kindreds are called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarchs and Elders Such
understanding of this Epistle and that which hath superseded the necessity of multiplying the Annotations on all the dark passages which would much more have lengthned the work and have been lesse intelligible by the vulgar reader The prime things that must here be care of are first that the occasions of the severall parts of the Apostles discourse be adverted to viz. some objections of the Judaizers against his doctrine and practice which are secretly insinuated and require great and diligent care to discern them And then secondly that the rationall importance of every part of this Epistle the relation it hath to the conclusion which it is designed to inferre and the connexion of one part with another be weighed and permitted to have its due influence on the interpretation and then the bare sound of some few incidentall passages will not be of force to misguide any The Epistle of PAUL the Apostle to the ROMANS CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospell of God 2. Which he had promised afore by his Prophets in the holy Scriptures Paraphrase 1 2. one that hath received this speciall singular mercy from him to be an Apostle authorized and set apart Act. 13. 2. to that office of preaching the Gospell which God had promised by the Prophets that it should now be revealed to the Gentiles as well as Jewes to all the world by the ministery of the Apostles 3. Concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh 4. And declared to be the Sonne of God with power according to the spirit of holinesse by the note a resurrection from the dead Paraphrase 3 4. Concerning the Messias the Son of God by him sent into the world who according to the flesh was born a Jew of the stock of David but according to the spirit of holinesse or in respect of that other nature in him called his eternal spirit Heb. 9. 14. far above all that is flesh and blood that I say which shone in him most perfectly after and through and by his resurrection from the dead 2 Cor. 13. 4 was set at God's right hand the Sonne of God in power to whom accordingly as to a Sonne all power was given by the Father even Jesus Christ our Lord. 5. By whom we have received grace and Apostleship for obedience to the faith among all Nations for his name Paraphrase 5. Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles to all the Nations of the world to reveal to them and work in them obedience to the doctrine of the Gospell called the faith Act. 6. 7. in his name and to his glory 6. Among whom are ye also the called of Jesus Christ Paraphrase 6. In which number ye also are as many as have received the faith of Jesus Christ see note on Mat. 20. c. 7. 7. To all that be in Rome beloved of God called to be Saints Grace be to you and peace from God our Father and the Lord Jesus Christ Paraphrase 7. To all the Christians that are in Rome Jewes and Gentiles both beloved of God and which have received that speciall mercy from him to be from a state of all unworthinesse brought in and received by him to be Christians and Saints I send greeting and thereby my heariest wishes and prayers that all the divine mercies and goodnesse and all manner of prosperity from God our Father and the Lord Jesus Christ be multiplyed upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Paraphrase 8. And the beginning of my greeting to you must be my acknowledgement of the great goodnesse of God unto you all which is an infinite mercy also to me who do exceedingly desire the advancement of the Gospell amongst you that the report of your submission to the Gospell of Christ is spread far and neer over all the world 9. For God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Paraphrase 9 10. For God knowes and will bear me witnesse whom I inwardly and sincerely serve in the preaching of the Gospell of Christ how daily constant I am in mentioning all your wants to God and whensoever I pray making this one solemne request that what I have so long designed and desired may happily if it seem good in Gods eyes be accomplished at last viz. that I may come personally unto you 11. For I long to see you that I may impart unto you some spirituall gifts to the end you may be established Paraphrase 11. For I earnestly and passionately desire to see you that what ever part of my Apostolical office or of the gifts which God hath endued me with may contribute any thing toward the confirming of you in the faith who are Christians already may be by me freely communicated unto you 12. That is that I may be comforted together with you by the mutuall faith both of you and me Paraphrase 12. That by my affording you some spirituall aide you may receive comfort and advantage and I also by your being thus confirmed by my means and so we may be mutuall comforts to one another by the communicating of my knowledge and the encrease of yours 13. Now I would not have you ignorant brethren that oft times I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Paraphrase 13. And truly brethren I desire you should know that it hath been no fault or omission of mine that I have not come all this while many resolutions I have had but from time to time some obstacle hath interposed that I might have the comfort of seeing you and imparting somewhat to you which may tend to your advantage and proficiency as I have in the rest of the Nations that have been either converted by me or whom I have since visited and confirmed as I desire to do you at this time v. 10. 14. I am a debter both to the Greeks and to the Barbarians both to the wise and to the unwise Paraphrase 14. I count my self obliged to do whatsoever I can either in the preaching of the Gospell or confirming them which have received it to all sorts of men in the world both those of the Churches in Asia Ephesus c. which are in Greece and others which are most distant from them and by the Greeks called Barbarians and so I count my selfe to owe to you Romans the taking a journey to you at this time from which I have hitherto been hindred v. 13. 15. So as much
with the performance of the promise and not onely so but also and over and above it was reputed to him as an eminent piece of virtue And so it will be now in the Gentiles if upon our preaching to them they now believe and repent 21. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead Paraphrase 23 24. For this is recorded of him for our instruction to teach us how God will reward us if we believe on him without doubt or dispute in other things of the like or greater difficulty such is the raising Christ from the dead which was wrought by God for us and all mankind Gentiles as well as Jewes and our belief of it is now absolutely required of us to fit us to receive and obey him that is thus wonderfully testified to us to be the Messias of the world and that receiving and obeying of him will now be sufficient to the justifying of us without the observations of the Mosaical Law as Abrahams faith was to him before he was circumcised 25. Who was delivered for our offences and was raised again for our justification Paraphrase 25. For to this end was both the death and resurrection of Christ designed he died as our surety to obtain us release and pardon to make expiation for our sinnes past to deliver us from the punishments due to sinne 3 and rose again from the dead to open the gates of a cele stial life to us to ensure us of a like glorious resurrection which could never have been had if Christ had not been raised 1 Cor. 15. 16 17 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising partly to convince the unbelieving world by that supreme act of power and so to bring them to the faith that before stood out against it partly that he might take us off from the sinnes of our former lives bring us to new life by the example of his rising and by the mission of the Spirit to us whereby he was raised and so to help us to actual justification which is not had by the death of Christ but upon our coming in to the faith and performance of the condition required of us sincere obedience to the commands of Christ So that as the faith of Abraham which was here said to be reputed to him for righteousnesse was the obeying of God in his commands of walking before him c. the believing God's promise and without all dubitancy relying on hâ—s all-sufficient power to doe that most impossible thing in nature and his veracity and fidelity that he would certainly doe it having promised it which contains under it also by analogie a belief of all other his divine attributes and affirmations and promises and a practice agreeable to this belief going on constantly upon those grounds in despight of all resistances and temptations to the contrary so the faith that shall be reputed to our justification is the believing on God in the same latitude that he did walking uprightly before him acknowledging his power his veracity and all other his attributes believing whatsoever he hath affirmed or promised or revealed unto us concerning himself particularly his receiving of the greatest sinners the most Idolatrous heathens upon their receiving the faith of Christ and betaking themselves to a new Christian life and as an Embleme and token and assurance of that that great fundamental work the basis of all Christianity his raising Jesus from the dead whom by that means he hath set forth to us to be our Lord to be obeyed in all his commands delivered to us when he was here on earth the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead and this faith not only in our brains but sunk down into our hearts and bringing forth actions in our lives as it did in Abraham agreeable and proportionable to our faith And as this faith is now required to our justification so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it without the addition of Mosaical observances circumcision c. as in Abraham it was before he was circumcised Annotations on Chap. IV. V. 1. What shall we say then The â—nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse which contains the question to which the satisfaction is rendred in the following words And in this verse four things must be observed First that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what say we then is a form of introducing a question and though not here in the ordinary printed copies yet in other places hath a note of interrogation immediately following it as c. 6. 1. and 7. 7. This being supposed the second thing is that the remainder of the verse is the very question thus introduced that Abraham c. that is Doe we say that Abraham found according to the flesh And this interrogation being not here formally answer'd must it self be taken for an answer to it self and as interrogations are the strongest negations so will this and must thus be made up by addition of these or the like words No certainly he did not Then for the third difficulty viz. what is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath found that will soon be answered 1. that to find agreeably to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to gain obtain acquire as to find life Mat. 16. 25. 2dly that there must be some Substantive understood somewhat which he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found and that is either indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which he did find or obtain or else more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or justification which had before been named favour approbation with God So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour Luk. 1. 30. and it seems to be a proverbial form and will then be the same with being justified ver 2. And so the illative particle For concludes Doe we say he hath found or Certainly he hath not found For if he were justified that is if he had thus found which notes finding and being justified to be all one Fourthly then it must be examined what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And first it appears to connect with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it â—â—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found according to the flesh and is not joyned with Abraham our father as in reason it would have been and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed if the meaning of it had been our father according to the flesh which being supposed it will likewise follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying coram ex opposite and yet used to denote that which is like and answerable Thus 't is certain S. Chrysostome understood the word in this place for so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is as God is no partial God but the Father of all so Abraham and again if he were not the father of all that dwell on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word should have no place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Gods gift would be maimed and in express words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies in like manner And so Theophylact from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God is instead of like God This observation may possibly be usefull to the finding out the full importance of some other places As when the commandment is given to Abraham of walking before God and being perfect Gen. 17. 1. which in this notion of before will be all one with Be ye perfect as your Father in heaven is perfect V. 20. Staggered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus to doubt demurre dispute and be incredulous So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Jude 9 and 22. See Paulus Fagius on Pirche Aboth p. 82. CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ Paraphrase 1. By this faith therefore it is that as many as sincerely embrace the Gospel are freely pardoned and accepted by God in Christ and being so they are reconciled unto God through our Lord Jesus Christ and though they have formerly been Gentiles need not become Proselytes of the Jewes need not any legal performances of circumcision c. to give them admission to the Church of Christ as the Judaizing Gnosticks contend 2. By whom also we have accesse by faith into this grace wherein we stand and rejoice in hope of the glory of God Paraphrase 2. Nay by him we have already received by faith only not by virtue of those performances reception and admission to those privileges to this Evangelical estate wherein now we stand and have done for some time and have a confident assurance that God which hath dealt thus graciously with us will if we be not wanting on our part make us hereafter partakers of his glory and this is matter of present rejoicing to us 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience Paraphrase 3. And we not only rejoice in this hope of future glory but on this score also we are infinitely pleased with our present sufferings see Note on Heb. 3. b. whatsoever befall us now knowing that although our afflictions be in their own nature bitter yet they are occasions to exercise and thereby to work in us the habit of many excellent virtues as first patience and constancy which is required of us and which is most reasonable to be shewed in so precious a cause 4. And patience experience and experience hope Paraphrase 4. And this patience works another fruit for without that we could have no way of exploring or trying our selves touching our sincerity which is only to be judged of by triall and without this triall and approbation of our sincerity we could have no safe ground of hope which is only grounded on God's promises and those made onely to the faithfull sincere constant Christians 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Paraphrase 5. Which hope being thus grounded will be sure never to fail us 't is impossible we should ever be ashamed or repent of having thus hoped and adhered to Christ An evidence of which we have in God's having so plentifully express'd his love to us in testifying the truth of what we believe by sending his holy Spirit to 〈◊〉 â—urpose which â—ures us that we can never miscarry in depending on him for the performance of his promises that being the great fundamental one promised before his death on which all the others depend 6. For when we were yet without strength in due time Christ died for the ungodly Paraphrase 6. This appears from the very beginning of Christ â— dealing with us for without all respect to any worth in us Christ when we were all in a sick yea a mortal that is sinfull see Theophylact damnable estate see 1 Cor. 8. note b. came then in a most seasonable opportunity to rescue us from that certain damnation which attended us as impious wicked creatures vouchâ—afed to suffer in our stead himself to die that he might free us from certain eternal death if we would now reform and come in to the obedience of the Gospel 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die Paraphrase 7. And what a degree of love this was you may judge by this that among men though for a very mercifull person see note on Mat. 20. b. some one man would perhaps venture his life yet for any man else though he were a righteous and just man you shall hardly find any man that will be so liberal or friendly as to part with it 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us Paraphrase 8. Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man for he when he had nothing in the object to move him to it when we were so farre from being good or just men from being mercifull or pious in the highest degree that we were prosane customary sinners he then sent his Son Christ to die for us to obtain by the shedding of his own blood pardon of sinnes for us upon our reformation and amendment 9. Much more then being now note a justified by his blood we shall be saved from wrath through him Paraphrase 9. And having thus dyed and done so much for us when we had nothing but our sins to provoke him to or make us capable of any mercy much more now being thus for restored to his favour and by that ransome of his paâ—'d for us redeemed out of that certain ruine that attended us we shall if we be not wanting to our selves in performing the condition required on our parts be actually delivered from all effects of his displeasure in another world and for the effecting of this great advantage we receive from him also viz. by his resurrection from death and mission of his spirit which tends more to our actuall justification then his death did see c. 4. 25. 10. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Paraphrase 10. For if God when
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
10. 22 23. thus Though the number of the people of the Jewes be as the sand of the sea the number of earnall Israelites never so great yet a very few of them shall believe in Christ see Act. 2. 47. or as it is in the originall return that is convert from their rebellions to Christ 28. note k For he will finish the work and cut it short in righteousnesse because a short work will the Lord make upon the earth Paraphrase 28. For the Lord shall deal in justice with or upon the land of Judaea the people of the Jewes as one that perfects or makes up an account and casts off that is which in making up an account of a stewardship having ballanced the disbursements with the receipts leaves some small sum behinde be there never so many of that people there shall but few be left the farre greater part being involved in infidelity first and then in destruction 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodome and been made like unto Gomorrha Paraphrase 29. And as Isaiah saith again c. 1. g. of the same people Unlesse the Lord of the hosts of Angels and starres in heaven and of the whole frame of the world had left to us Jewes a seed in which as other things when they are dead use to revive so that people almost utterly destroyed might have some possibility of springing up again or as the originall in Isaiah hath it a very small remnant we had been as utterly destroyed as Sodome and Gomorrha were 30. What shall we say then that the Gentiles which followed not after righteousnesse have note l attained to righteousnesse even the righteousnesse which is of faith Paraphrase 30. To conclude therefore that which all this while hath been a proving and to the proving of which all that hath been said in this Chapter must be referr'd as premisses to infer this conclusion and no other is this That the Gentiles that strove not for justification that did not so zealously pretend that they were the favourites of God did attain to it by receiving the faith of Christ upon which though they had formerly been Idolaters they were justified 31. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Paraphrase 31. But the Jewes that did most diligently contend to be justified by the Law did not yet outrun the Gentiles attain the goale or get justification before them but on the contrary the Gentiles have gotten the advantage of them very much 32. Wherefore because they sought it not by faith but as it were by the works of the Law for they stumbled at that stumbling-stone Paraphrase 32. And why not why because they sought it not by Christ or by the Evangelicall way nay could not endure that when it was revealed to them but onely by the privileges of being Jewes and performance of externall legal observances and so fell down in the midst of their race being not patient to believe that their law should be abolished or that Christ that was born lived and dyed in a mean condition should be the Messias of the world 1 Cor. 1. 23. but upon that one prejudice casting off all Christianity 33. As it is written Behold I lay in Sion a stumbling stone and a rock of offence and whosoever believeth on him note m shall not be ashamed Paraphrase 33. According to that which is written Is 28. 16. Behold I lay in Sion a stone tryed and pretious see note on Mat. 10. b. but such an one as the Jewes should stumble at thinking it contrary to the Mosaicall way and so falling off from and persecuting Christianity which notwithstanding the true orthodox faithfull Christian will still adhere to and hold fast and never forsake or deny Christ see c. 10 11. and 1 Pet. 2. 6. nor consequently shall he ever be denyed or forsaken by him The summe then of this whole chapter will be reduced to these five heads first the privileges of the Jewes and among them especially Christ's being born of that stock secondly that those of them which resisted and believed not in Christ were delivered up to obduration by God and the Gentiles taken in in their stead thirdly that 't was most just in God to deal thus with them fourthly that some of the Jewes at that time believed in Christ fifthly that the cause that the rest believed not was that after a Pharisaicall manner they sought justification by the works of the Law circumcision c. despising the faith and doctrine of Christ and that Evangelicall way of justification and so stumbled at the Christian doctrine which they should have believed were the worse for him and the preaching of the Apostles by whom they should have been so much the better Annotations on Chap. IX V. 1. In the holy Ghost This speciall expression of God in or by the holy Ghost which in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God c. 1. 9 is used in this and some other places doth denote the speciall office and prerogative of that holy Spirit as to plant purity and sincerity in the heart contrary to all kinde of pollution and mixture especially that of deceit and hypocrisie so to be privy to the secrets to take notice of the motions of the heart And this in proportion with the spirit of a man of which as Solomon saith that it is the candle of the Lord searching the inner parts of the belly so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man so as no man else knowes them by analogy to which he infers that there is no other way of knowing the things of God but by his Spirits revealing them to us For the Spirit searcheth all things even the depths of God v. 10. in which respect the spirit of the world v. 12. is set to denote the meanes which the world hath to instruct us in any thing the wisdome of the world v. 13. which is there set opposite to the spirit of God Thus Act. 5. Ananias that had in heart and resolution consecrated his estate to the service of Christ and broke this resolution or promise of his heart is said to ly to or to have deceived the holy Ghost peculiarly v. 3. because he had done contrary to the vow of his heart which though not under mans yet was under the Holy Ghosts privity And so here beside the witnesse of the conscience the Holy Ghost is appealed to as he that knowes the inmost secrecies and consequently that that is the testimony of his conscience which he pretends to be so V. 3. Accursed The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a curse in this place is capable of many significations each of which may be applyable to the matter in hand to expresse the Apostles fervent affection towards his countrymen First it may
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miraculous stupendious actions of which the footsteps yet remain◠Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who hath been his counsellour which words being not here read but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these other immediately subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
that were the true reading some probable account might be given of it as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might signifie Onely or the like yet when other copies have read it in a forme thus perspicuous and free from all question it will be more reasonable therein to acquiesce especially considering that if it should be as our copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet joyning that to the end of v. 16. and not transferring it to the beginning of v. 17. as 't is certain the antient copies were not divided into verses or so pointed as ours now are then still there will be as little difficulty in it for so the words will be very current 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What knowest thou o man if thou shalt save thy wife if not that is whether thou shalt or whether thou shalt not V. 18. Become uncircumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies attraction and particularly belongs to a practice of some Jewes who under the Aegyptian tyranny first then under Antiochus and lastly under the Romans being oppress'd for being Jewes of which their Circumcision was an evidence used means by some medicinal applications to get a new praeputium And these were called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attractores And that it is possible to be done is affirmed by Cor. Celsus the famous Physician but easier saith he in a boy then a man So saith R. Aleai of Achan that he made himself a praeputium in Excerp Gemar Sanhedr c. 6. § 2. This the author of the books of the Maccabees affirms 1 Mac. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made themselves foreskins So under the tyranny of the Romans there were many who therefore were circumcised again by Bar-chuziba when he took upon him to be the Messias and got power among the Jewes two years and an half and was at last slain under Aelius Adrianus This also Epiphanius observes of the Jewes when they turned Samaritanes and of the Samaritanes when they turned Jewes for in both those cases there was use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attraction that they might be capable of being initiated by Circumcision of which number Symmachus is said to be one the Greek Translator of the Old Testament when being hated by the Samaritanes he betook himself to the Jewes in the reigne of Severus the Emperor Now that this practice is here forbidden the Corinthians by the Apostle may seem to be from hence because some that were converted to Christianity from Judaisme did so zealously renounce all their Judaical rites that they used means to attract the praeputia again which was an act of too much superstition and curiosity and so is censured here V. 23. Bought with In this place the whole Context perswades to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogatively for so will it best answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou called being a servant or is thy calling that of a servant Thus ver 18. both parts of the speech are delivered interrogatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is any man called being circumcised and presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is any man called in uncircumcision For the confirming of this reading 't is to be observed first That as before and after those two questions ver 18. the rule is given that every man walk in or abide in that calling or condition wherein God hath placed him contentedly without making advantage of Christianity for his pretence of a change so 't is here likewise before v. 21. where the interrogation is varied Art thou called being a servant and after this verse which assures us of the continuing the same manner of speaking and so that this latter is by way of interrogation also Secondly That after the first question and the short answer to it Art thou called being a servant care not for it all that followes as far as to this v. 23. is but as in a parenthesis but if thou mayest be free use it rather For he c. and so what here followes v. 23. answers to that by way of parallel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which yet will not be a parallel or answerable to the former question unless as before uncircumcision was opposed to circumcision and the mention of the latter was interrogative as well as of the former so here the being bought with the price be opposed to being called a servant which it cannot be unless it signifie manumission from service and the forme of delivering it interrogative also Lastly 't is apparent that the designe of the whole place is to assure Christians that they are not to expect secular immunityes or privileges by being Christians that their being spiritually redeemed by Christ doth not make them free men that before were servants and this 23. verse is a medium to infer that and the conclusion repeated immediately upon it v. 24. Let every one c. Yet such a medium it would not be but the contrary if speaking still to the person or persons last spoken to v. 21. that is to servants he should here tell them they were bought or redeemed by Christ as the same phrase evidently signifies ch 6. 20. and therefore must not be the servants of men And that he speakes to any other viz. to free men it can no way be collected from any words unless from these v. 23. nor yet can it from these unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie being bought out from humane servitude by some summe of money c. as we know it was ordinary to buy freedome from heathen Masters Therefore in all probability that is it which is here meant and then that is best express'd by forme of interrogation V. 34. There is difference For the right understanding of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will first be necessary to set down out of the Kings MS. a various reading of this whole place which differs much from that which is vulgarly received and seems very probably to be the truer It is thus ver 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that is married careth for the things of the world how he may please his wife and is divided or distracted And the unmarried woman that is the widow and the unmarried virgin careth for the things of the Lord that she may be holy both in body and spirit Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being divided between two the service of God which lies upon him as a Christian and the pleasing his wife which lies upon him as an husband and contrary to this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without distraction v. 35. which belongs to the unmarried Thus the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is punctually answerable signifies ordinarily to divide an inheritance but among the Rabbines in
that is the plague v. 36. and c. 16. 41. 11. Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come Paraphrase 11. All these sinnes and judgements on those Israelites who were vouchsafed such wonderfull mercies by God which were his people under his immediate conduct had so much of his Spirit among them and yet sinn'd so foully and were destroyed so miserably are all emblemes of our estate if we doe not beware of their sins and they are set down in the old Testament as warnings for us Christians 12. Wherefore let him that thinketh he standeth take heed lest he fall Paraphrase 12. And therefore let him which is the most spiritual among you that seems to himself to stand the firmest take care that he fall not into these carnal sins which bring such ruine along with them 13. There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it Paraphrase 13. And though some motives there are now among you that may tempt you to joyne with the heathen in their idolatries to wit the persecution of the heathens among which you live yet ought not this to work much upon you to drive you out of your religion For first these are but ordinary and to be look'd for see note on Rom. 6. b. and besides God that hath promised not to suffer his servants to be afflicted that is tempted see note on Gal. 4. a. above their strength will be sure to make good his promise and will give you a way of escaping their terrors if you continue faithfull and constant that you shall be able to bear whatsoever befalls you 14. Wherefore my dearly beloved flee from idolatry Paraphrase 14. To conclude therefore let no temptation bring you to yield to these sins that are in their idol-feasts see note on ch 5. 1. nor at all to be brought to sacrifice with them 15. I speak as to wise men judge ye what I say Paraphrase 15. I need not speak more plainly to you what I mean by idolatry you are wise enough to know see note c. 16. The note e cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ Paraphrase 16. The Christian feast of bread and wine in the Lord's supper is the exhibiting to us see note on Mat. 26. 26. the making us partakers of the body and blood of Christ see note on Act. 2. c. and is by us all acknowledged to be so and therefore sure the joyning in an idol-feast is a participating of the idol-God 17. For we being many are one bread and one body for we are all partakers * of that one bread Paraphrase 17. And all we that do partake of that one feast are by that supposed to be one body of the same kind one with another and so in like manner if ye joyn with heathens and partake of their idol-feasts with them ye are to be supposed of the same lump and mould with those heathens 18. Behold Israel after the flesh are not they which eat of the sacrifices partakers of the altar Paraphrase 18. In the Jewish sacrifices 't is a known thing that not onely they that sacrifice the priests but all they also that eat of any part of the sacrifice the people are said to perform service to God to eat as it were and drink with God at the altar and to partake of all the benefits that come from God upon the sacrificers 19. What say I then that the idol is any thing or that which is offered in sacrifice to idols is any thing Paraphrase 19. I need not then affirm that which the objection c. 8. 4. denyed viz. that an idol is any thing or that that which is offered to a false God is in it self at all different from any ordinary meat from the contrary of which the Gnosticks concluded that there is no unlawfulnesse to joyn in eating at an idol-feast 20. But I say the things which the Gentiles sacrifice they sacrifice to devils and not to God and I would not that ye should have fellowship with devils Paraphrase 20. No I need not come to examin that nicety 't is sufficient to say in plain words that those sacrifices of the heathens are sacrifices to devils and that whosoever eats of the feasts joyned to those sacrifices doth communicate and joyn and doe service to devils and I would not have Christians guilty of that 21. Ye cannot drink the cup of the Lord and the cup of devils ye cannot be partakers of the Lords table and the table of devils Paraphrase 21. The Sacrament of the body and blood of Christ wherein we communicate with and partake of the benefits of the death of Christ will not well agree with communicating of and joyning with devills see Rev. 13. note a. 22. Doe we provoke the Lord to jealousie are we stronger then he Paraphrase 22. Doe we joyn devils in competition or rivality with God doe we think that we shall dare to give our selves up to all idolatry and heathen sin and yet that God will not punish us when in the second commandement he hath express'd his jealousie against those that take in any other rivall into their worship and threatned to visit and punish for it 23. All things are lawfull for me but all things are not expedient all things are lawfull for me but all things edifie not Paraphrase 23. Many things there are see c. 13. note i. which I might lawfully doe but that they are hurtfull and disadvantageous to others tend not to their edification but to the scandalizing of them either bringing them to or confirming them in some sinne 24. Let no man seek his own but every one anothers wealth Paraphrase 24. And 't is not fit that any should be so intent on what is lawfull for him in respect of himself or what is for his own advantage as to neglect the benefit and advantage and edification of others 25. Whatsoever is sold in the shambles that eat asking no question for conscience sake 26. For the earth is the Lords and the fulnesse thereof Paraphrase 25 26. And whereas you object that some portions of the heathen sacrifices are sold in the markets among other meat and that therefore if it be not lawfull to eat what is offered to idols ye must not ear what ye buy in the shambles because that may be such and then this is a great retrenchment of your Christian liberty by which ye may lawfully enjoy any of God's creatures I answer that in that case I may lawfully â—at whatsoever is there sold and not
persons office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Pastors and Teachers noting these governours of the several Churches to have been the teachers also And so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being named in the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added in the latter to denote the ruling powers that belong'd to those teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one in effect with the Pastor Teacher in one person Eph. 4. Ib. Diversities of tongues What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be best discerned by Eustathius who expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strange language and by Clemens who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of barbarians which have not been learn'd And though this equally belongs to all strange languages yet it must be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinds or sorts of tongues in this place and v. 10. signifies with some restraint not all the languages of the world as was in the effusion of the Spirit on the Apostles Act. 2. but some sorts of languages which they had never learn'd in order to their preaching to those people which used those languages For it must be observ'd that though the power of miracles indefinitely all miracles even to the raising the dead removing mountains c. were bestowed on the Apostles by Christ and so in like manner power of speaking all languages of the world yet these in this full latitude were not thought fit to be bestowed on other persons after them but with some limitations to one this to another that which was usefull toward the building up of the Church now that the foundation was already laid by Christ and the Apostles Hence is it that some are peculiarly endowed with gifts of healing not having those other powers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and ver 9. nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith v. 9. that which extended to all miracles even to removing of mountains ch 13. 2. And so in like manner some had some certain languages as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift by inspiration yet not all because that was not in order to their businesse And as the power of speaking with all tongues is called indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 4. speaking with other tongues and here ch 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking with the tongues of men and of Angels that is all kind of languages imaginable proportionable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all faith v. 2. so this more limited gift is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorts or kinds of languages and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 14. 2. speaking with a tongue that is some one tongue or more for of him it is said ver 13. Let him pray that he may interpret which it seems he is not yet able to doe and so not to speak with all tongues For if he could then understanding himself well enough as he is supposed to doe v. 4 14. it must needs follow that he would also be able to interpret himself and not need another qualified to that purpose v. 27. In like manner as here v. 30. tongues and interpreting belong not both to the same persons nay c. 14. 28. when two or three speak in unknown tongues 't is supposed possible that neither of them may be able to interpret or declare intelligibly to the people what hath been said in which case the Apostle bids them that speak strange languages hold their peace in the Church that is in the presence of believers for to them the strange language is wholly uselesse Thus though S. Paul thank God that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 14. 18. speak with tongues more then all in the Church of Corinth yet his very saying so is an intimation that he had not the gift of all tongues as being not one of those Twelve on whom that gift descended Act. 2. yet furnish'd abundantly for his office with the languages of all those to whom he was to preach CHAP. XIII 1. THough I speak with the tongues of men and of Angels and have not charity I am become as note a sounding brasse or a tinckling cymbal Paraphrase 1. If I have never so perfect a degree of the gift of languages and doe not withall study and endevour the good and edifying of the Church I am no better then a trumpet or cymbal that sounds a triumph for vanity or boasting but not at all for profit or benefit of the Church 2. And though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing Paraphrase 2. And though I can expound scripture and know all the most mysterious and subtile parts of it as the Gnostick hereticks pretend to have see note on 2 Pet. 1. c. and if I have the highest degree of that faith by which miracles are wrought so as to be able to remove mountains and doe not employ my gifts to the good of others I am not to be compared with those that have that most excellent gift c. 12. 13. and make use of it accordingly to the benefit of and preserving unity in the Church 3. And though I bestow all my goods to feed the poor and though I give my body to be burned and have not charity it profiteth me nothing Paraphrase 3. If I have the liberality to give away all my goods and even the care and solicitude to distribute them to those that stand in need of them and do not this out of any principle of charity and compassion to contribute to the good of others but either to please men or acquire glory and so in like manner if I proceed to part with my very life adventuring the most cruel death even to be burnt alive and have no charity or sincerity of love to others live and dy without that most Christian necessary virtue I am in comparison never the better for it 4. Charity note b suffereth long and note c is kind charity envieth not charity note d vaunteth not it self is not puffed up Paraphrase 4. It is the property and commendation of this virtue of charity to be so far from wronging others that it teacheth forbearance makes a man perfectly patient and not revengefull of injuries very kind tender and compassionate as sensible and zealous of other mens good as of his own makes a man farre from envying very well pleased at all other mens happinesses abates all foolish elation of minde ambition and ostentation as also all pride and insolence in overvaluing himself and despising others so very observable in the present Hereticks and disturbers of the Church the Gnosticks 5. Doth not note e behave it self unseemly seeketh not her own is
had from God 2. I knew note a a man in Christ above fourteen years agoe whether in the body I cannot tell or whether out of the body I cannot tell God knoweth such a one caught up to the third heaven Paraphrase 2. I know one that was transported in a vision by the Spirit of Christ that is I my self about fourteen years past was in an extasie Act. 22. 18. such an one that I am not able to say whether I were bodily removed and carried to the third heaven the place of Gods glorious residence or whether only in a vision such representations were made to me remaining upon the earth 3. And I knew such a man whether in the body or out of the body I cannot tell God knoweth Paraphrase 3. I say I know not which of these it was God only knows 4. How that he was caught up into paradise and heard unspeakable words which is not lawfull for a man to utter Paraphrase 4. But whether bodily or in vision me thought I was in the highest heaven ver 2. here called paradise in respect of the joyes that dwell there and had such revelations made to me by an Angel from God as were wonderfull to consider but which I was forbidden to declare to others 5. Of such a one will I glory yet of my self I will not glory but in mine infirmities Paraphrase 5. And though I have this abundant matter of glorying yet shall I not make use of it any farther or more plainly but boast only of my sufferings for Christ 6. For though I would desire to glory I shall not be a fool for I will say the truth but now I forbear lest any man should think of me above that which he seeth me to be or that he heareth of me Paraphrase 6. For if I would speak of this I justly might for it is most certainly true but I will say no more of this subject for I desire not to put men into any other opinion of me then what they have from those more visible evidences my ordinary constant actions or words 7. And lest I should be exalted above measure through the abundance of revelations there was given to me note b a thorn in the flesh the messenger of Satan to buffet me lest I should be exalted above measure Paraphrase 7. And indeed after I had these high transcendent revelations that I might not be elevated with them a sharp affliction was sent me in mercy by God but inflicted on me by Satan and some instruments of his who dealt very roughly with me beat me imprisoned me scourged me see Chrysost Epist 15. to 7. p. 101. lin 40. and this was by God designed to keep me humble 8. For this thing I besought the Lord thrice that it might depart from me Paraphrase 8. And I earnestly prayed to God to be delivered from it 9. And he said unto me My grace is sufficient for thee for my strength is made perfect in weaknesse Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me Paraphrase 9. And the onely answer I received was this It is enough for thee that what I doe is for thy good afflictions are the means to doe the Christian most good the greater the pressures are the more visible is the perfection of the divine assistance or the more thy persecutions are the more is the Gospel propagated by thee Theophylact nay afflictions therefore are the things I rejoice in see Heb. 3. a. more then any thing even then revelations themselves as the means by which the power of Christ and his presence may appear more visibly upon me see note on Rom. 9. b. then by any other means it could even in as glorious a manner as that wherein God exhibited himself in the Ark. 10. Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong Paraphrase 10. This therefore of diseases and afflictions and reproaches and persecutions for Christ is a thing with which I am perfectly pleased I have nothing of exception against them for in time of afflictions the strength of Christ is more eminently visible in me the heavier the pressures are the greater supports I have from him or the more I suffer for the more Proselytes I gain to it Theophylact. 11. I am become a fool in glorying ye have compelled me for I ought to have been commended of you for in nothing am I behind the very chiefest Apostles though I be nothing Paraphrase 11. You see how vain I am in boasting yet your calumnies have made it necessary for me to doe so For sure I have done and suffered as much as any the most valued Apostle though indeed I have no reason to have any opinion of my self for all this 12. Truly the signes of an Apostle were wrought among you in all patience in signes and wonders and mighty deeds Paraphrase 12. If patience of whatsoever sufferings for the Gospels sake if working of miracles of all kinds be able to testifie a man to be sent and authorized by Christ as beyond all other things that is most proper to doe it then sure it doth appear that I am an Apostle in despite of my calumniators 13. For what is it wherein ye were inferior to other Churches exâ—ept it be that I my self 〈◊〉 not burdensome to you forgive me this wrong Paraphrase 13. For there is no Church that hath had more pains taken among them more gifts bestowed for the building them up more of any thing that is needfull then ye have had from me the onely thing wherein ye differ from others is that all hath been done without any charge of yours without my asking or receiving any thing from you and if this be a wrong you will easily I suppose forgive it me 14. Behold the third time I am ready to come to you and I will not be burdensome to you for I seek not yours but you for the children ought not to lay up for the parents but the parents for the children Paraphrase 14. I have now made a third resolution see c. 1. 16. to come shortly among you and I will doe it without putting you to any charge for I covet not your possessions but your salvation and as a parent I desire to doe all manner of good to you and to receive none from you 15. And I will very gladly spend and be spent for you though the more abundantly I love you the lesse I be loved Paraphrase 15. And I will offer up my self most chearfully for the good of your souls exhaust all the small goods I have and venture even my life for you and never be discouraged though as my love and the effects thereof encrease toward you so yours lessen toward me 16. But be it so I did not burden you neverthelesse being crafty I caught
of Christ and the deliverance of the persecuted Christians by the destruction of their enemies And so here the Context makes it clear that by Christ all Christians are to be understood circumcised or not Jewes or Gentiles so if ver 17. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be retained it must be understood of the whole body joyned with the head the Christians or all faithfull people with Abraham the father of all such for to them was that covenant established and those promises made But those words are left out in the Kings MS. and so it seems most probable they should be and then the sense will be clear that the covenant was established by God to Abraham CHAP. IV. 1. NOw I say that the heir as long as he is a child differeth nothing from a servant though he be lord of all 2. But is under tutors and governours untill the time appointed by the father Paraphrase 1 2. Now as it is of heirs to estates among men when though their fathers are dead they are in their minority they are governed by guardians and their estates ordered for receits and expences by stewards till the time come after which either their father in his will or else the laws of the land put them in their own power and free them from guardians though all this while they are owners of their whole estates 3. Even so we when we were children were in bondage under the elements of the world Paraphrase 3. So was it with us children of Abraham and of God we were obliged to observe those first rudiments of the worship of God in the Jewes religion see note on Col. 2. b. with which God would have men brought up and exercised to the more sublime pure way of serving him 4. But when the fulnesse of the time was come God sent forth his Son made of a woman made under the Law 5. To redeem them that were under the Law that we might receive the adoption of sons Paraphrase 4 5. But when that time was come v. 2. wherein God saw it fit to remove the guardian of the heir that is to lay the Mosaical Law aside then God sent his own Son in humane flesh who submitted to and performed the whole Law to redeem us out of that slavery of Mosaical performances and to receive us into participation of the promises made to Abraham that is to justification without those legal observances and he at his parting from the world finally removed all those obligations from the Christians shoulders nailed those ordinances to his crosse abolished them by his death Ephes 2. 14 c. 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba father Paraphrase 6. And that you are sons appears by this that God hath sent his Spirit into your hearts giving you power and authority to call upon God and make your addresses to him not onely as your God but your father the Gospel assuring you that ye are no longer in that servile condition bound to legal obediences but that God will deal with you according to the promises made to Abraham and his seed justifie you upon the Gospel-terms of faith without the deeds of the Law 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ Paraphrase 7. So that you are no longer enslaved to those Mosaical performances but are put into the state of sons and consequently through faith in Christ you are sure of justification according to the promises made to Abraham 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods Paraphrase 8. In time of your heathenisme before your conversion to Christianity ye served idols and were farre from thinking your selves obliged to the Mosaical Law knowing and consequently heeding nothing of it 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage Paraphrase 9. But now that you have converted to Christ or rather are prevented by God and called to this sonship when you were not a looking after it but lay immersed in idolatry what reason is there or how comes it to passe that now being Christians and so obliged to no part of the Jewish Law whose Proselytes ye are not ye should make another change so extremely to the worse for your selves in falling to the Mosaical performances from which Christian religion hath freed those which were before obliged to them that is the Jewes themselves and which now Christ is come the substance of those shadows have nothing in them for which they should be valued and resolving to be servants still in despight of that liberty of sons that Christ hath given you 10. Ye observe daies and months and times and years Paraphrase 10. Ye observe the Mosaical ceremonies see note on ch 3. a. sabbaths and new moons and solemn feasts and anniversary feasts or those that return every seventh and every fiftieth year sabbaticall years or Jubilees after the same manner that the Jewes before Christ thought themselves obliged to observe them 11. I am afraid of you lest I have bestowed upon you labour in vain Paraphrase 11. These practices of yours make me fear that the Gospel by me preached will soon be lost among you 12. Brethren I beseech you be as I am for I am as ye are ye have not injured me at all Paraphrase 12. I pray follow my example for I did once place my trust in the Law for justification And I beseech you doe not think that 't is out of any ill affection that I write this I have not been at all provoked by you nor consequently is it imaginable that I should mean you malice or desire to bring on you persecutions to no purpose the avoiding of which is the only bait which the Gnosticks make use of to seduce you 13. Ye know how through note a infirmity of the flesh I preached the Gospel unto you at the first Paraphrase 13. Nay why should this fear so trouble you now more then formerly it did You know and cannot but remember that when I formerly preached unto you I was persecuted for my doctrine 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an Angel of God even as Christ Jesus Paraphrase 14. And you then were not at all moved by that discouragement to despise me or my preaching but received me with all the respect and belief and chearfulnesse imaginable 15. Where is then the blessednesse that you spake of for I bear you record that if it had been possible you would have plucked our your own eyes and have given them to me Paraphrase 15. And then how happy did you think your selves that you had such an Apostle What would you not
to anger And Psalm 2. 4. whence these words are recited from the Septuagint 't is certain those that are there spoken to did sinne in being displeased at Gods setting up David and their rebellion against him was but an higher degree of it of which he forewarns them in the next words sinne not that is fall not into that horrible sin The second sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forbidden in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne not this being the first aggravation of the fault of anger indulged to that it becomes bitter which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. 5. an exasperation or paroxysm of this evil humor And the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here express'd by the very same colour that the antient Philosophers the Pythagoreans had thought fit to expresse it by For of them saith Plutarch de Fat am that when they fell into any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely through anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the sun went down they shook hands and were dissolved directly contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or made friends again And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not the sun goe down upon your wrath where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperation of anger which breaks out into bitter words and so all one directly with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contumelious behaviour produced by anger the Apostles command is that he that hath been guilty of it must come to temper and sue for reconciliation as the same Pythagoreans did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaking hands and embracing one another before the sun goâ— down that is either speedily as Christ advises agree with thy adversary quickly or else before the time of solemn praying to God which was constantly at evening and so the exhortation here will bear proportion with that Mat. 5. 23 24. If thou bringest thy gift unto the altar and there remembrest that thy brother hath ought against thee as he that hath been reproached by thee in thy wrath hath leave there thy gift and first be reconciled to thy brother that is obtain his reconciliation to thee and then and not till then thou mayest offer thy gift V. 28. Working with his hands The reason of the conjoining of the prohibition of stealth and the precept of labour will be discerned by remembring the old verse in Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no way for a sluggard to live but by stealing and acts of that kind And so saith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stealing is an effect of idlenesse V. 30. Sealed The special use of a Seal and that which in this and other places of the Scripture is most commonly referr'd to is that of a mark or Character set upon wares or commodities that are bought by any and bâ—cause men were as ordinarily bought as any other commodity nothing was more ordinary then to set a seal or mark upon them either in their forehead or some other part to distinguish them from all other mens servants So saiâ—h Theophylact on Rom. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath not the seal is not the servant or goods of the Master who is express'd to be so by that seal Thus Rev. 7. 3. the sealing is there accommodated to the servants of God who are there supposed to be bought and are now farther to be rescued out of the temporall ensuing danger and as a token of that sealed in the forehead as servi servants in respect of the originall of the word à servando is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being spiritually rescued and saved already from the pollutions of the world are now to be delivered from the approaching destruction when without that mark of discrimination the good and ill might all be involved in the same calamity See Note on Rev. 7. c. Thus when Joh. 6. 27. 't is said that God the father hath sealed Christ the meaning is clear that by the miracles which he did and especially by the Holy Ghost's descending upon him with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he he had owned him his servant Isa 42. 1. see Note on Mat. 3. l. and demonstrated it as punctually as if he had mark'd him in the forehead that this was his anoâ—nted special servant sent by commission from him discriminated from all others and that whatsoever he said was the will and pleasure of God In reference to what was there said of Gods sealing Christ is that which is here said to be understood also For there the Spirits coming down upon Christ was the sealing of him the signifying that he was Gods servant sent on his message to the world and here in like manner the Ephesians are said to be sealed by the Spirit to the day of redemption that is by the preaching of the Gospell and setling of a Church among them which is an effect directly of the Holy Ghosts descending on the Apostles as before upon Christ and an act of the office of the Holy Ghost by which the Ephesians that were believers were demonstratively pointed out to be by God designed to his service to a gracious Christian life and nothing so contrary so grievous to this Holy Spirit as their neglecting and contradicting these designes of God living unchristianly v. 29. By this 't will be easie to underâ—and the like phrase 2 Cor. 1. â—2 where also as here to Gods sealing us is straight added his giving his spirit as a pledge c. So Eph. 1. 13. ye were sealed by the holy Spirit of promise that is by that holy Spirit promised by Christ and in the Gospell called the promise of the father Luk. 24. 49. which wheresoever it is given that is where a Church is setled and established is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledg or first part of that inheritance or portion which shall hereafter be bestowed on those which by this appear to be received and acknowledged as servant and sonnes of God CHAP. V. 1. BE ye therefore followers of God as dear children Paraphrase 1. Be ye therefore as diligent to render your selves the pictures and resemblances of God which hath thus vouchsafed to be your Father as any children are by nature in the linâ—aments of the face or by institution in the qualities of the minde like to their naturall parents 2. And walk in love as Christ also hath loved us and given himself for us an note a offering and sacrifice to God for a sweet smelling savour Paraphrase 2. And continue constant to death in the profession of the Christian faith see note on Rev. 2. b. thereby imitating the love of Christ to us who that he might confirm and seal the truth of his preaching for which he was sent by God offered up his own life was willingly content to die which death of his as it was for our sakes so was it
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
which though thou art young may fit thee for the discharge of that venerable office 8. For bodily exercise note d profiteth little but godlinesse is profitable unto all things having promise of the life that now is and of that which is to come Paraphrase 8. For though abstinence from daily meats and wines and from marriage be as an act of self-denial and exercise acceptable to God yet if this be not observed with due limits if meats be abstained from as unlawful and marriage in like manner as abominable and detestable as by the Gnosticks who yet indulged to all villany it was then there is no good but hurt in them Col. 2. 22. And indeed considered at the best Col. 2. 23. the profit of them is but little in comparison to that of piety which is of the greatest value imaginable will help us to all advantages that we can wish If we would have a comfortable life here this is promised to them that seek the kingdome of God and his righteousnesse Mat. 6. 33. and so for many particular Christian duties they have promise of present beatitude and whatsoever in any singular case may seem to be wanting to the felicity and prosperity of the pious man here it is sure to be made up abundantly in another life 9. This is a faithfull saying and worthy of all acceptation 10. For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believe Paraphrase 9 10. And to this purpose it is to be observed as a most certain and considerable truth that to all truly pious persons there is so great assurance of an eternal reward that this our hope in God is the onely ground of our suffering patienly any thing that falls upon us being confident that this God as he desireth the eternal welfare of all so hath promised to save all that shall believe and obey him and so consequently is the most assured Saviour of them that doe so 11. These things command and teach 12. Let no man despise thy youth but be thou an example of the believers in word in conversation in charity in spirit in faith in purity Paraphrase 12. And though thou art a young man in years yet let the gravity of thy life supply the want of the years that are wont to be required of thy office and let thy discourse and all thy demeanour and course of actions be exemplary to all the Christians under thy jurisdiction both in respect of constant love and adherence to God and of profession of the faith and of purity or chastity three main particulars wherein these heretical Gnosticks do endeavour to corrupt others 13. Till I come give attendance to note e reading to exhortation to doctrine Paraphrase 13. Betwixt this and the time of my coming to thee see thou be diligent in performing thy office in the several parts of it expounding the Scriptures confirming believers and admonishing them of any fault or danger and instructing the ignorant or unbelievers 14. Neglect not the gift that is in thee which was given thee by prophecie with the laying on of the hands of the Presb tery Paraphrase 14. Make use of those gifts which in order to thy function were given thee according to the revelation from the Spirit concerning thee ch 1. 18. at thy ordination see note on ch 5. f. when besides me 2 Tim. 1. 6. some others also of the Apostles one or more laid hands on thee see note on Act. 11. b. 15. note f Meditate upon these things give thy self wholly to them that thy profiting may appear to all 16. Take heed unto thy self and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Annotations on Chap. IV. V. 2. Conscience seared The meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I conceive not rightly apprehended when it is thought to signifie an insensate conscience as if the resemblance were here to flesh when it is seared or cauâ—erized Hesychius and Phavorinus have both taken notice of the phrase and rendred it to another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius the phrase denotes those that being brought to the test are found faulty have not a good conscience The meaning of this must be collected from the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explorers or examiners or triers by which he explains it and of them saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One set to examine slaves to find out the truth And when any upon such examination is found faulty he is wont to be branded for a cheat or rascal and that branding or stigmatizing is here the thing referred to and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men of a prostituted branded stigmatized conscience infamous villains And so saith Phavorinus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring no doubt to this place it signifies having not a sound or whole conscience V. 3. Forbidding to marry Many hereticks there were in the antient Church which prohibited marriage and taught abstinence from meats as necessary having much of their doctrine from the Pychagorean Philosophers Such were the Encratitae Montanists and Marcionites But these came after the Apostles times and are not so probably spoken of here as those which were present then in the Church And such saith Ignatius there wre in the Apostles times Ep. ad Philad and such saith Irenaeus was Saturninus l. 1. c. 22. who with Simon Magus was the father of the Gnosticks Of him Theodoret saith that he was the first that among Christians affirmed marriage to be the work of the Devil and commanded to abstain from the flesh of beasts And indeed that this was generally the doctrine of the Gnosticks appears from Clem. Alex. Strom. l. 3. where speaking of them he saith they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under a precence of continence they committed all villany against the creation and the Creator teaching that men ought not to receive marriage nor get children nor bring into the world such as would be miserable nor furnish death with food or nourishment that is people the world with men whom death will consequently feed on And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are that affirm and teach for doctrine all marriage to be fornication that is utterly unlawfull and that it is brought in and delivered by the devil p. 446. So Irenaeus l. 1. c. 22. Nubere generare à Satana dicunt esse The Gnosticks affirm marriage and generating to be from the devil So the Author of the Constitutions l. 4. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they contemn marriage and set it at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach not to marry at all l. 6. 10. and for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abominate some kinds of meats l. 6. 8. and c. 26. 〈◊〉 〈◊〉 〈◊〉
in all respects à s one that hath the primogeniture of maintainance to which v. 18. referres as well as dignity especially if his pains be extraordinary as it must be if he both preach the Gospel where it was not before heard which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Rom. 15. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach and take pains in farther instructing the believers in the Churches which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching or doctrine For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that signifies wages reward of service appears among many others by the third verse of this chapter Honour widows that is relieve maintain them So Ioh. 12. 26. where speaking of those that attend on and minister to Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father shall honour that is reward him or pay him his wages but especially Mat. 15. where the command of Gods of honouring the parents ver 6 is expressed v. 5. by giving them that by which they may be profited that is maintainance c. see Col. 2. Note i. So in Nicolaus Damascenus of the Thyni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They honour that is entertain receive strangers exceedingly So Act. 28. 10. they of the Island honoured Paul with many honours giving him provision for his journey As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned to it although that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy yet it signifies without any reference to that simply to enjoy to receive to have as might appear by many evidences among authors One for all that of Justin Martyr or the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Father Son and Holy Ghost he saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not they have been counted worthy but they have had have been endued with one and the same divinity V. 19. Against an Elder receive not an accusation What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive an accusation here must be explained by the judicial proceedings among the Jewes where before the giving of the sentence there were three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the admission of the cause or suit when the Judge doth not reject the complaint or accuser and that is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admit an accusation and is the meaning of Isa 1. 23. neither doth the cause of the widow come unto them the character of an unjust judge that he admits not the widows complaint against the oppressor After the complaint is admitted then 2 dly there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation of the suit or complaint when the accuser confirms his suggestion by oath for before that oath one saying one thing and the other the contrary which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradiction Heb. 6. 16. and in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as parts of judicial proceedings the Judge is uninclined to either side but then comes in the oath and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of that affirming and denying in the Author of that Epistle takes away the aequilibrium that the Judge was in before and by it he is now confirmed to the believing the one part against the other whereupon the oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation in that place Heb. 6. 16. as in the Romane law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Psellus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12 13. the oath coming in parts the controversie or doubt and in Leg. Bajuvar c. 12. tit 15. 2. In his verò causis sacramenta praestentur in quibus nullam probationem discussio judicantis invenerit See Bignon not in Marculfi Form l. 1. c. 38. then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof The 3 d part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching out of the cause by arguments afterwards produced causae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and considered of by the Judge The first of these onely it is that belongs to this place the admission of the complaint or accusation which against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or governor of the Church is not allowed under two or three witnesses in respect of the gravity of his person and weight of his office or calling who must not be defamed as the being brought into the court is a kind of defamation if there be not great cause for it V. 22. Lay hands That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on hands is a ceremony of prayer or benediction is ordinarily known in the Old Testament used first by the father to the children in bestowing the blessing upon them and with that succession to some part of the estate So when Jacob blessed the children of Joseph Gen. 48. 14. he laid his hands upon their heads v. 15. And from thence it was among them accommodated to the communicating of power to others as assistants or deriving it to them as successors So when Moses assumed the seventy to assist him Num. 11. 17. this saith Maimonides was done by his laying hands upon them Sanhedr c. 4. And when he left the world and constituted Joshua his successor God appointed him to take Joshua and lay his hands upon him Num. 27. 18. So Deut. 34. 9. Joshua was full of the spirit of wisdome that is was his successor in the Government for Moses had laid his hands upon him From these three uses of the ceremony in Prayer in paternal benediction in creating of Officers three sorts of things there are in the New Testament to which it is principally accommodated In Prayer it is used either in curing diseases or pardoning â—ns Diseases the corporal bands Luk. 13. 16. were cured by imposition of hands Act. 19. 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick and they shall recover And so Sins the spiritual bands were done away or pardoned by the same ceremony laying on of hands used in the absolution of penitents Thus Heb. 6. 2. as the Baptismes are those used among the Jewes and Christians for the admission of Proselytes so the imposition of hands doth probably denote the restoring of penitents that were lapsed after Baptisme see Note on Heb. 6. b. From that of paternal benediction is that of laying on hands in blessing of infants Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptisme as those that have title to this kingdome of heaven the Church here and through the same mercy of God in Christ heaven hereafter This benediction and imposition of hands I suppose it is that Clemens Alexandrinus referres to Paedag. l. 3. c. 11. in these words Tivi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On whom doth the Presbyter lay hands whom shall he blesse meaning most probably in that place the solemnity with
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
you with perfect patience nay rejoycing that you were thought worthy to suffer for Christ's sake and considering and assuring your selves that such sufferings as these yield you and will bring you by way of reward a more valuable and durable kind of wealth eternal blisse in heaven 35. Cast not away therefore your confidence which hath great recompence of reward Paraphrase 35. Having therefore indured so much upon these grounds of the certain retribution that all your sufferings bring with them be not beaten out of your fearlesnesse see note on Joh. 7. a. and patience and Christianity at last 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Paraphrase 36. For Christianity being a life of faith and hope fastned on future promises both those of this life release from persecutions and those of another life eternal blisse which will not be had till we have done what God appoints us in the interim to doe or suffer 't is clear that patience is necessary for all Christians at all times and particularly for you at this 37. For yet a little while and he that shall come will come and will not tarry Paraphrase 37. For the time is now very near at hand that Christ see note on Mat. 11. a. shall come as a judge to destroy the enemies and as a reliever to rescue all faithfull disciples see note a. and though you may think he hath stayed-something long yet now he will come very speedily to that work 38. Now the just shall live by faith But if any man note c draw back my soul shall have no pleasure in him Paraphrase 38. Mean while the true constant Christian shall by the strength of his faith live and hold out against all these terrors sustain himself by his faith see Rom. 1. 17. and he that doth not so but is affrighted and driven by afflictions out of his hold and profession as now ye are like to be God will certainly reject and hate such a man never accept of such temporary obedience 39. But we are not of them who draw back unto perdition but of them that believe to the note d saving of the soul Paraphrase 39. But as Christ told his disciples that in times of persecution he that would save his life should be the most likely to lose it and he that would venture the utmost for Christ's sake should be most likely to thrive and secure himself even in this world so it is likely to be at this time and so I may say it with comfort of all true faithfull constant Christians that we doe not mean to forsake Christ or fall off to the Gnostick compliances which in stead of delivering will prove the certainest way to ruine but to stick constantly to him as the likeliest way to preserve us here and the only way of securing us to eternity whether to save our lives or our souls Annotations on Chap. X. V. 25. Day approaching The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kingdome of God and many the like signifying that famous destruction of the Jewes hath been often mentioned The other phrases have been gathered together from their dispersions through this book Note on Mat. 3. c. Mat. 24. b. c. c. Now for this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of Christ although somewhat hath been said on Rom. 13. Note d. yet now more fully it must be explained The force of the phrase may appear Zach. 14. 1. Behold the day of the Lord cometh and I will gather all nations against Jerusalem to battel and the city shall be taken c. and so in many places of the Old Testament and accordingly in the New Luk. 17. 24. The Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his day that is when he comes to destroy Jerusalem so Mat. 24. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that day and hour that is the punctual time of this destruction not of the day of the last judgment but of somewhat that was to come in that age V. 34. knows no man So Luk. 17. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day wherein the Son of man shall be revealed v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day and c. 19. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies shall come in which thy enemies shall cast a trench So Act. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and conspicuous day of the Lord from which stone of the Jewes should escape but only the believers In which place as 't is cited out of Joel 't is observable that there is first mention of the last daies v. 17. which as the Jewes render the daies of the Messias so Peter interprets the time after the resurrection of Christ in which the Spirit was poured out then of this great day v. 20. which is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last of the last fourty years after his resurrection in which Judaea was to be laid wast So 1 Cor. 1. 8. the day of the Lord Jesus agreeable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelation of the Lord Jesus ver 12. both of them denoting this time of judgment on unbelievers and deliverance of the faithfull See also chap. 3. 13. So 1 Thess 5. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons v. 1. referre to this matter as the time is come Ezech. 2. 7. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord cometh as a thief the same that is said of it 2 Pet. 3. 10. belongs to this matter also So 2 Thess 1. 10. In that day So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching as Luk. 21. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season approacheth or as Joel 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord is come it is nigh at hand So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day dawning is that day of judgment to the Jewes and deliverance to the believers among them 2 Pet. 1. 19. see Note g. And that this phrase should thus signifie will not be strange when it is considered that in all languages and idiomes the word Day signifies judgment here on earth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 3. 13. the day shall declare that is the judgment or trial and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man's day 1 Cor. 4. 3. that is the judgment of men so dies in Latine diem dicere to implead and in English a daies-man an umpire or judge see Note on Mat. 3. c. and Mat. 24. b. That this is the meaning of this place will appear by the scope of the place which is to comfort them which were ready to fall off from Christianity upon the continued persecutions of the Christians
〈◊〉 〈◊〉 to doe or make peace proportionable to the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe righteousnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or commit sin signifies to use all diligence of endeavour and industry to attain it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be emulous ambitious of quiet studiously to contend for it and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-makers used see Mat. 5. Note d. But then it doth also signifie according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all happinesse and prosperity as when Peace be to you is the form of salutation and contains all the blessings in the world spiritual and temporal under it and so by the ordinary figure of sacred Rhetofick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Mat. 8. k. it seems to signifie here in the former place in peace that is in a most happy gracious manner or with a confluence of all felicity attending it CHAP. IV. 1. FRom whence come wars and fightings among you come they not hence even of your lusts that war in your members Paraphrase 1. All the open wars among the Jewes at this time see note on c. 5. c. and all the lower strifes and dissentions and emulations wherein the Christian Judaizers are now engaged against others see Zonar in Can. Ap. 65. are far from any pious or divine supernal principle c. 3. 17. they proceed visibly from your own carnal hearts your desires and pursuits of those things that are matter of satisfaction to your lusts within you those sensual lusts which first war against your reason and upper soul and then against the directions of Gods Spirit first move a strife within your own breasts rebelling against the law of the mind Rom. 7. and then disquiet all others near you 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not Paraphrase 2. All your coveting and envying and contending and fighting brings you in no kind of profit because praying to God which is the only means of attaining is neglected 3. Ye ask and receive not because ye ask amisse that ye may consume it upon your own lusts Paraphrase 3. And for them that doe pray to God 't is yet among many of you only or principally for such things which may be instrumental to your lusts and therefore God who hath promised to grant all things that we pray for if it be for our advantage that he should doth not grant you such prayers as these 4. Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God Whosoever therefore will be a friend of the world is the enemy of God Paraphrase 4. And ye that thus behave your selves to God as adulterers or adultersses to their mates that receive other loves into competition with him that think to love God and the world too must know that this cannot be done the loving of the world the pursuing of worldly ends or advantages is not the loving but the hating of God whosoever therefore is a lover of the world is by that to be presumed to be a profess'd enemy of God's 5. Do ye think that note a the Scripture saith in vain The spirit that dwelleth in us lusteth to envy Paraphrase 5. This odiousnesse of carnal minds in the sight of God was long since expressed in the Old Testament concerning the old world Gen. 6. where as the cause of the threatned deluge is mentioned that the spirit that was in the men of that age v. 3. that is their souls or minds were insatiably set upon their own lusts imagined evil continually 6. But he giveth more grace wherefore he faith God resisteth note b the proud and giveth grace to the humble Paraphrase 6. To those God then gave time of repentance an hundred and twenty years and pardon if they would make use of it and so God doth still but that still available to men only upon condition of repentance and reformation according to what is said in another Scripture Prov. 3. 34. God setteth himself against the stubborn vitious person but is gracious and merciful to the obedient and penitent 7. Submit your selves therefore to God resist the devil and he will flie from you Paraphrase 7. By this it appears how necessary it is for all that expect any mercy from God to be wholly conformed to his will and whatever suggestions to envy strife emulation the devil and that wisdome which is not from above c. 3. 15. shall offer to you do you repell them and it is not in his power without your consent to hurt you but he will certainly being repelled depart from you 8. Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded Paraphrase 8. Make your humble addresses in prayer to God and faithful obedience to him and he will be ready to assist you against all temptations mentioned ver 8. As for all you Gnosticks that are for God and the world too ver 4. see note a. on ch 1. which will professe Christ no longer then 't is safe to doe so â—â—constant cowardly wavering hypocrites your hearts must be purified from that profane mixture and wholly consecrated to Gods service 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse Paraphrase 9. Your reformation of such sins as these must be joyned with great humiliation and mourning and lamenting them And that but seasonably at this time for there be sad daies approaching on this nation utter excision to the unreformed to the unbelieving obdurate Jewes and to all the Gnostick hereticks among them see c. 5. 1. and Jude note a. 10. Humble your selves in the sight of the Lord and he shall lift you up Paraphrase 10. The only way to get into the number of those that then shall be delivered is timely to repent and return unto Christ 11. Speak not evil one of another brethren He that speaketh evil of his brother and judgeth his brother speaketh evil of the law and judgeth the law but if thou judge the law thou art not a doer of the law but a judge Paraphrase 11. Speak not against them which do not observe those legal ceremonies which some of you Jewish Christians do still retain nor condemn any man for not observing them for he that doth so speaketh in effect against the law by which that Christian rules his actions that is the law of Christ the Gospel censures that for imperfect in that it commands not those things and if thou dost so then in stead of obeying the law of Christ thou undertakest to over-rule and judge it and canst not truly be called a Christian 12. There is one law-giver who is able to save and to destroy who art thou
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
your prayers be not hindred Paraphrase 7. Let the husbands in like manner live conjugally with their wives and behave themselves toward them as Christianity requires of them or as the mystical understanding of the story of their creation directs providing for them that they want nothing because they are not so able to provide for themselves and considering that they are by God designed to be co-partners with them of all the good things of this life which God bestowes in common on them that so they may also joyn efficaciously in prayers to God first as having this perfect union and community of every thing the want of which would be some hinderance to the joint performance of that duty of prayer and secondly that being provided for by the husband the wise may have no distractions and solicitudes for the world which are most apt to disturb her prayers also 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous Paraphrase 8. In brief or to summe up all Let this union of minds be not onely between husbands and wives but among all Christians whatsoever and let that expresse it self in a fellow-feeling of one anothers afflictions in love to all the brethren c. 2. 17. in tendernesse of kindnesse to do good to all that stand in any need of it in humble courteous friendly behaviour toward all 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you remembring and considering the example given you by Christ and the obligation that lies on you as Christians Mat. 5. 44. that so by doing good and blessing others you may receive a blessing from God in this and in another life 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Paraphrase 10. According to that of the Psalmist Psalm 34. 12. That the onely way to obtain the blessings of this life and so now under the Gospel of another is observing strict rules of charity and justice 11. Let him eschew evil and do good let him seek peace and ensue it Paraphrase 11. Abstaining from all sin abounding in works of mercy seeking and pursuing of all peaceablenesse with all men 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Paraphrase 12. For God looks propitiously upon all his obedient servants but for all wicked men he sets himself as an enemy against them 13. And who is he that will harm you if ye be followers of that which is good Paraphrase 13. And so sure are these promises of his to be made good unto you that if you perform your part live blamelesly in a ready discharge of your duty this will be the most probable course to keep you safe from all evil 14. But and if ye suffer for righteousnesse sake happy are ye and be not afraid of their terror neither be troubled Paraphrase 14. But if as sometimes it will fall out you do suffer for this very thing for doing good count this no other then a blessing and therefore whatsoever danger you are theatned with by the power of your persecuters be not afraid or disturbed with it 15. But sanctifie the Lord God in your hearts and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear Paraphrase 15. But be thankfull to God for all or set up God in your hearts as your God and Lord and whensoever there is occasion confesse him before men and when you are asked give an account of the hope and â—aith you professe with all meeknesse to their authority if they be your superiours the Kings and Magistrates which are set over you and with all care to approve your selves to God see Phil. 2. c. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ Paraphrase 16. Keeping your selves blamelesse before all men particularly in this of maintaining that duty of meeknesse and reverence toward the heathen rulers v. 15. and c. 2. 12. see note on c. 4. f. that they that accuse you as malefactors or seditious persons may be convinced and put to shame and confesse that the lives of Christians are very honest and inoffensive and that they have most foully calumniated you in saying otherwise of you 17. For it is better if the will of God be so that ye suffer for well doing then for evil doing Paraphrase 17. For if it please God that a man suffer innocently there is no matter of sorrow in that there is much more danger that a man by desiring to avoid that should fall into some evil and then suffer justly for that and then that will be a sad thing indeed without any allay or matter of comfort in it 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Paraphrase 18. For Christ is an example of the former in his dying for sins not his own but ours he being righteous died for us who are unrighteous that when we were aliens and enemies to God he might reconcilâ— us to him and give us authority to approach him wherein yet for our example and comfort it must be observed that though as a man clothed in our flesh he was put to death and that innocently to purchase redemption for us yet by the power of God in him he was most gloriously raised from the dead see c. 1. 11. and shall consequently by raising and rescuing us out of the present sufferings and destroying all obdurate sinners shew forth wonderful evidences of power and life 19. By which also he went and preached unto the note f spirits in prison Paraphrase 19. The very same in effect that of old he did at the time in which beyond all others he shewed himself in power and majesty against his enemies but withall in great mercy and deliverance to his obedient servants that adhered to him I mean in the dayes of the old world when by Noaâ— that preacher of righteousnesse he gave those treatable warnings to them that made no use of the light of nature in their hearts to the spirits or souls of those that were then alive before the Floud which God had given them with impressions of good and evill but through their customes of sin were as a sword put up in a sheath laid up as God complains Gen.
c. and chap. 40. 17. it is rendred bountifulnesse Thus in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. l. 2. c. 7. when any man relieves him that wants not that he himself may gain any thing by it but only that the other may Where the Anonymous Scholiast expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace that is gift and so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wish you may suffer no ill for this mercy to me but that you may be rewarded for your Charity where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly interpreted by almes or mercy So 2 Cor. 8. 1 4. 'tis clearly used for a gift or liberal beneficence to the poor Thus in this Epistle c. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold grace of God is God's liberality of divers kinds particularly the wealth that he hath given to men as to stewards to distribute to them that stand in need of it and at the beginning of the verse it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man as he hath received wealth or any other such gift of God So the grace of God so often mentioned is the mercy and gift of God as in the Benedictions The grace of our Lord Jesus Christ all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication after it So Joh. 1. 16 we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace mercy liberal effusion of goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of and in proportion to his great goodnesse and mercy and abundant charity to us mentioned before v. 14. and after v. 17 where the grace of Christ is set opposite to the strictnesse of the Law which hath nothing of mercy in it Agreeable to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies an act of this mercy in God that is a gift is the use of it in this place where the husbands are commanded todistribute to their wives all things that they stand in need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as copartners of the gift of life that is the wife and the husband are joined together in receiving from God that largesse of his whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies life it self as we know it was in the Creation God equally distributed this gift of life to them or as it notes the comforts and necessaries of life the wife as well as the husband hath right of inheritance from God to all the good things of this life as having equally dominion given to them both over the fish and fowle and beasts and hearbs and trees Gen. 1. 28. all which are given them for meat v. 29. V. 19. Spirits in prison For the explicating of this very obscure place the best rise will be that which S. Hierome on Isaiah hath suggested to us by looking on the words of God to Noah concerning the sins of the old world and his judgments designed against them Gen. 6. 3. where considering Noah as a prophet and preacher of repentance to the old world it will not be strange if the expression be prophetical and figurative The Hebrew hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ordinary English render My spirit shall not alwaies strive with man the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Spirit shall not abide in these men perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lodge or abide The English render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disceptavit judicio contendit to contend or goe to law but the word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a sheath 1 Chron. 21. 27. and is used for a body Dan. 7. 15. my spirit in the midst of my body as being the sheath or receptacle of the soul and so the writers of the Talmud ordinarily use it and Tertullian De resurrect Caro vagina afflatûs Dei Flesh is the sheath of the breath of God no doubt referring to this place and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred shall not abide as a sword c. in a sheath For the removing all improbablenesse of thus reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctabit and taking it in the notion of abiding or continuing in flesh and not of striving as the Interlinear and our English render it and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed would require to be rendred I shall onely adde two things first That the antient Interpreters with one accord agree in the sense of abiding or inhabiting The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This evil generation shall not alwaies remain before me the Syriack and Arabick My spirit shall not dwell in man for ever the LXXII as we said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not abide and so the Latine non permanebit shall not abide This is a strong argument that they who when they meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uniformly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by words of judging yet rendring this in so distant a manner did not read that word or in that sense but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Copies have it in a notion of abiding or being in another And although the Scripture of the Old Testament give us no farther insight into this word then that once we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a sheath of a sword once for a body of a men yet by these so distant notions of it we have reason to suppose that there was some original comprehensive notion of it belonging to more or else it could not have been applied in the Chronicles and in Daniel to these two so distant particulars A sheath and a body differ much the one from the other yet agree in this that as one is the repository or abiding-place of the sword into which it is put so the other is of the soul and from this agreement no doubt it is that they are expressed by the same word And then it would be very strange if that word thus common to them should not natively signifie that wherein they thus agree viz. abiding or being put in or kept in or confined to such a place or some such thing 'T is evident that many Hebrew words are of a farre greater latitude of signification and comprehensivenesse then we can by the use of them in the Bible which is but a volume of a narrow compasse discerne or conjecture as appears especially by the use of them in Arabick books which language is certainly but a dialect derived from the Hebrew And therefore it is not unreasonable on the grounds premised and those more then obscure indications in the Bible which we have of it that this should be the native meaning of the Verb though in other places of the Bible we doe not exactly
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are best interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Saviour that is Christ for to those two words belongs all that is said in those verses they consist of nine letters four syllables the three first of two letters apiece and the fourth of the remaining three of five consonants and four vowels and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described See Canter Novar Lect. l. 1. c. 3. Secondly the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached or going preached is but an idiome of the Sacred style wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going and such like words are frequently used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expletives so to omit many more Ephes 2. 17. speaking of Christ after his departure from the world in the same manner as here before his coming into it and of his preaching by his Apostles not personally himself to the heathen world S. Paul expresses it after the same manner as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went and preached peace Thirdly by his Spirit is evidently here meant that Divine power by which he was raised from the dead after his crucifixion and by which he means now to act revenge on his crucifiers after a while if they repent not but in the mean time to preach repentance to them And that makes the parallel exact betwixt the matter here in hand and the storie of the old world Here men are divided into two sorts v. 17. those that suffer for well doing the pious constant yet persecuted Christians and those that shall suffer for evil doing the contumacious obdurate persecuting Jewes and Gnosticks as there the violent and corrupt on one side which were after the hundred and twenty years swept away with the Deluge and Noah and his family on the other side who by being set forth as an example of the godly delivered out of temptations 2 Pet. 2. 5 9. appear to have been opposed and wronged by them And therefore to prove what was undertaken v. 17. that even in respect of this world it is farre better to be of the number of the persecuted who shall be delivered then of the most prosperous persecuters which shall after a time be destroyed as the example of Christ was very pertinent v. 18. who having suffered a while was raised in power to destroy the crucifiers so the example of the old world is fitly made use of also who are evidently pointed at not onely by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits in the sheath or custodie or prison which so fitly agrees with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheathed in the old prophecie but by that which here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were disobedient of old see Note g. which clearly takes it off from belonging to the Gentiles of Christ's time to which some interpreters are willing to apply the place and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old defined by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when once God's long-sufferance waited or without once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the King's MS. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it waited in the daies of Noe c. which particular of God's long-sufferance awaiting their repentance 120 years and daily admonishing and reproaching them all that time see Heb. 11. 7. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation of the arke and his saving the remnant as the son of Syrach calls it Ecclus 44. 17. by this means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or out of the water see 1 Cor. 3. Note b. are very commodiously applied to S. Peter's present purpose also Christ's deferring this vengeance on the Jewes fourty years after his crucifixion being on purpose designed first to bring the crucifiers to repentance secondly to make triall of the patience and perseverance of the sincere Christians and to deliver them peculiarly out of this deluge of destruction Rev. 2. 7 c. when all others Jewes and temporizing Gnosticks were destroyed V. 20. Disobedient The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient is used for a course of great notorious sin spoken of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperators provokers Heb. 3. 16 18. against whom God's oath was gone out that they should not enter into his rest ver 19. They are here certainly the wicked men of the old world on whom the flood came called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the ungodly 2 Pet. 2. 5. which are there joyned with the wicked of Sodom From whence and from some other evidences it is probably to be concluded what their sin was which brought the flood upon them viz. the sin of unnatural uncleannesse or Sodomie contrary to that breath of God breathed on them the light of law and reason and nature and the very soul within them For so Gen. 6. 2. upon the sons of God taking them wives of the daughters of men presently follows the decree of God to send the Deluge upon them The sons of God and of men were certainly the worshippers of the one true and the many false gods and the marrying of those Idolaters was the means of insnaring the godly in the heathen Idol-worships and all the villanies in their practices or sacrifices as after it was Num. 25. 2. This is there in general expressed v. 5. by The wickednesse of man was great upon the earth meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness villanie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incontinence Mat. 23. 25. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness Luc. 11. 39. and v. 11. by The earth was corrupt before God and filled with all violence by corruption signifying these unnatural lusts so ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption and being corrupted see Note on 2 Pet. 1. b. and 2. b. and by violence either the same again in the most enormous kind such as was by the Sodomites offered to the Angels see Note on 1 Cor. 5. h. or else persecuting all others that would not goe on with them in all their riotous courses and both together expressed v. 12. by one of them corrupt And all flesh corrupted his way and both again by violence v. 13. The end of all flesh is come before me for the earth is filled with violence So that either of these single or which in probability is all one both together is the notation of the sin for which the flood came and the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that of old were disobedient in this place V. 21. The like figure The King's MS. reads O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where O in Capital letters as that whole book is written signifies oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in an Inscription of an antient cup in Athenaeus 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so in an old Copie in Magdalen College in Oxford it is clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antitype of which As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may perhaps be here fit to note that as it is certainly best rendred Antitype to reserve the signification of the Greek whatsoever shall here appear most fitly to belong to it so the Greek is capable of very distant senses For first it signifies not a like but a contrary So in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matters of favour are done by the Prince himself but the contrary by other men So saith Hesychius of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies contrariety or contradiction and so we know the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most ordinarily imports And this the place would not unfitly bear that Baptisme is quite contrary to the Ark of Noah but yet saves as that saved There the destruction was by water and only they were saved which got into the Ark but here water is the means of saving from destruction and they perish which have not this immersion or baptisine here spoken of Beside this there is a second notation of this word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pro as well as contra and so it may here be fitly rendred For when it is compounded in the notion of pro it notes in stead of another as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proconsul is he that supplies the Consuls place is in his stead And so it may be here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptisme in stead or supplying the office of the Ark saves us now In this sense Antitype is ordinarily taken among us for that which is not it self a type or figure but supplies the place of some former type so purity of the heart is the Antitype of Circumcision that is that which is now by Christ required in stead of that ceremonie among the Jewes But beside both these there is a third notation of the word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a copie differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the impression in the wax differs from the ingraving in the Seal So the Old Glossary renders both those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by exemplum exemplar And thus is the word used Heb. 9. 24. and generally in the Ecclesiastick writers and is best express'd by parallel or answerable and may so here fitly be rendred parallel whereunto Baptisme CHAP. IV. 1. FOrasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath note a suffered in the flesh hath ceased from sin Paraphrase 1. Ye must therefore seeing Christ hath suffered for you resolve to follow and imitate him in suffering also or dying with him viz. dying to sin see v. 6. or ceasing from it as he that is dead or hath crucified the flesh with affections and lusts alwaies doth 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Paraphrase 2. That for the remainder of the life that ye live this frail mortal life ye live no one minute longer in obedience to those lusts or compliance to those appetites that are ordinary among men but in perfect obedience and compliance to the will of God 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousnesse lusts note b excesse of wine revellings banquettings and abominable idolatries Paraphrase 3. For ye have sure continued long enough in those heathenish villanies so ordinary in the Gentile world ye have sufficiently gratified them by accompanying them in unnatural acts of uncleannesse see note c. and carnal lusts in drinking of wine amorous addresses see Rom. 13. e. Bacchanals and those detestable sins of lust used in the idol-worships of the Gentiles see note on 1 Cor. 5. 1. 4. Wherein they note c thinke it strange that you run not with them to the same excesse of riot speaking evil of you Paraphrase 4. Who wonder as at a strange thing and reproach d and fail at you if you make any scruple of those unnaturall abominable sins which are not to be spoken of or refuse to run on headlong with them to the commission of them Who shall give account to him that is ready to judge the quick and dead Paraphrase 5. Who shall be most sadly accountable to God the judge of all the world who hath all the actions and thoughts of men dead and living so ready to him that he can passe a most just sentence on them whensoever he pleases and will certainly are long so deal with the provoking sinners Jewes and Gnosticks of this age as he hath dealt formerly with the like through all times since the beginning of the world 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit Paraphrase 6. For thus hath he formerly proceeded with the sinners of the old world see note on c. 3. f. and all others that are now long agoe dead first preached to them when they were alive as now unto us and made known his will and commandments on this one design that they might mortifie all sinful lusts reform their vitious abominable wayes and so suffer to the flesh see note a. and for the future live new lives obey the commandments of God 7. But the end of all things is at hand be ye therefore sober and watch unto prayer Paraphrase 7. But that great fatal destruction to the obdurate Jews so oft spoken of by Christ and his Apostles see note on Mat. 10. g. 24. c. is now near at hand which is an obligation to all care in performing all acts of piety in praying for the averting of Gods wrath and securing you from being overwhelmed in it and to that end there is nothing so necessary as sobriety in opposition to the sins forenamed v. 3 4. and care and vigilance that the day of visitation come not on you unawares 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins Paraphrase 8. But above all things be sure to maintain a most earnest love and charity toward your fellow-Christians the contrary to which the contentions and factions of the Gnosticks shall concurr with their other villanies to involve them in the vengeance that befalls the persecuting Jews For this added to repentance from all those other dead works is the likeliest means to propitiate God and avert his judgments from you see Jam. 5. 8. 9. Use hospitality one to another without grudging Paraphrase 9. Every one as he hath received wealth or any other good
thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God Paraphrase 10. Every one as he hath received wealth or any other good thing so distributing it to them that want as counting your selves but stewards of those many gifts and liberalities of God I see note on c. 3. e. and discharging that office as it ought to be discharged to the greatest advantage of others 11. If any man speak let him speak as the oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen Paraphrase 11. He that teacheth the people let him do it with that uprightnesse as becomes one that is a steward or dispenser of the oracles of God He that exercises liberality to the poor see note on Luk. 8. a. let him do it in proportion to that estate which God hath given him that so God may be glorified in his gifts that is receive honour by that use which is made of them by your obedience to the Gospel of Christ who is God blessed for ever Amen See Rom. 9. c. 12. Beloved thinke it not strange concerning the note e fiery trial which is to try you as though some strange thing happened unto you 13. But rejoice in as much as ye are partakers of Christ's sufferings that when his glory shall be revealed ye may be glad also with exceeding joy Paraphrase 13. But count it matter of joy to you that thereby you are made like unto Christ in suffering and then as there was a resurrection of Christ after his suffering and that resurrection the more glorious because of that forerunner so after these sufferings of yours there will be a glorious revelation and coming of Christ that spoken of Mat. 24. see note on 2 Thess 1. a. to the destruction of those crucifiers of Christ and persecuters of Christianity after which you shall have a great calm and tranquillity and that will be matter of exceeding joy to you 14. If ye be reproached for the name of Christ happy are ye for the spirit of note f glory and of God resteth upon you on their part lhe is evil spoken of but on your part he is glorified Paraphrase 14. In the mean whatsoever contumely or persecution ye suffer for your Christian profession's sake it is the happiest thing that could befall you For by your being reviled for being Christians it seems the very same condition which was in Christ incarnate and wherein his power was most evident and the very spirit and temper of God is in you which temper of Christ is looked upon with reproach by them of the world not conceiving how suffering an become a God but by you who have imitated it by your own sufferings it is commended and glorified 15. But let none of you suffer as a murtherer or as a thief or as an evil doer or as note g a busie-body in other mens matters 16. Yet if any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf Paraphrase 16. But if keeping himself innocent from these and the like he yet fall under persecution for the faith of Christ and discharge of his Christian duty let this be matter of rejoicing to him and of thanksgiving to God 17. note h For the time is come that judgment must begin at the house of God and if it first begin at us what shall the end be of them that obey not the Gospel of God 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear Paraphrase 18. And if the righteous have a compensation or portion of misery in this life Prov. 11. 31. and though he escape yet do it through many afflictions then how fearfull is the expectation of ungodly sinfull men 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithfull Creator Paraphrase 19. By all this it appear to be most reasonable that they that suffer in Christs cause bear it patiently and quietly never doing or attempting any unlawfull thing to cast the crosse off from their own shoulders but committing their lives and every thing to God who having created all and so being able to preserve them as easily if he please and being most certain to perform all his promises to every faithfull servent of his will certainly preserve them if it be best for them and if he do not will make their sufferings a passage to and enhaunsment of their glory Annotations on Chap. IV. V. 1. Suffered in the flesh What is here meant by suffering in the flesh or as the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the flesh which we are to doe by way of correspondence to Christ's crucifixion doth not only appear by many other phrases elsewhere as being dead to sin crucified with Christ noting thereby mortification and forsaking of worldly sinfull courses but also by the distinct words here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath ceased from sin which referre the phrase here to reformation of wicked lives not to suffering of afflictions as the words might be thought to signifie And this irrefragably appears by v. 2. That we should no longer live the rest of our time in the flesh to the lusts of men but to the will of God Which verse if it be compared with that harder phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged to the flesh according to men v. 6. it may possibly give some light to the explication of it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lusts of men ver 2. may well be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh according to men v. 6. noting thereby the customary sinfull lusts of the Gentiles as on the other side the will of God v. 2. is all one with the spirit according to God the godly spiritual inclinations dispositions and then why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living no longer that is dying be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be judged or condemned or sentenced to death For when all the phrases that belong to Christ's sufferings Crucifixion Death Burial are applied by accommodation from Christ to the Christian in respect of his dying to the flesh to the world to sin and when the opposite to being judged is living and when that opposition is strictly observed in all other parts of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men why should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be judged or condemned which is the thing immediately preparatory to execution be taken here though not often elsewhere for execution or suffering that sentence and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged to the flesh be all one with dead to the world or flesh that is mortifying all sinfull lusts opposed to living according to God to the spirit an holy and godly life Another notion these words v. 6. may be thought capable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of penitent sinners involved in a common ruine that though as far as men can see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men they be judged in the flesh swept away in the calamity in respect of their bodily outward condition yet they are at rest and so in their soul or spirit live with God If suffering in or to the flesh v. 1. did belong to afflictions this then might probably be the meaning of v. 6. But the former being otherwise determined by the Context this latter will best be interpreted by analogy therewith V. 3. Excesse of wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the word signifies a drunkard one impetuously given to wine And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immoderate desire of wine V. 4. Think it strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wonder as at a new or strange accident So in Polybius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think strange and doubt as at a paradox all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be surprized with some unexpected event So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus and proportionably in the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be stricken on a sudden or amazed so here again v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he not surprized amazed astonish'd or vehemently affected with wonder at that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is among you Ib. Excesse of riot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying confusion is a general word and would not much tend to the illustrating of the other did not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us what kind of confusion it was viz. a confusion of sexes in committing those base sins for so saith he of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes those filthy abominable pollutions and accordingly Hesychius having rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interprets the latter of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mollities the word so commonly used for effeminacy and particularly for these base sins Another notion of this word there is the primitive I suppose whence this is by Metaphor derived for ponds or cavities which are filled with the sea at the time of flore and will carry boats at such times to the main land and to cities built there So saith Strabo 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Ptolemy calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Humber in England is by him express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all probaâ—ility for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this overflowing of the sea is very fit to expresse this of extravagant enormous lust See Note on Jude b. Agreeable to this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here also joined with it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pavorinus it notes incontinence and lasciviousnesse or filthinesse which what it signifies in that writer will appear by the account which he gives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that principally and properly it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin mentioned Rom. 1. 26. from whence saith he there was a city called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where such unnatural villanies were ordinarily committed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannesse but that especially of the basest and foulest sort as may appear by his rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it appears that these two words signifying each of them so unsavourly are joined together to denote those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable practices of the Gentiles in their idolatries v. 3. V. 12. Fiery triall What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will easily be defined from the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies two things to persecute and to set on fire So Psal 10. 2. where the Hebrew is rendred by us the wicked doth persecute the poor the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor is set on fire And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to try either as gold is by the fire or as men by afflictions is by the LXXII Psal 17. 3. rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting into the fire And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularly will signifie in general any kind of adversity or sharp persecution which as fire blown up into flames to gold or other metals is the means of exploring and purifying them is in like manner here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 befallen them for their trial Thus Prov. 27. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting into the fire is the tryal for silver and gold and Psal 66. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast cast us into the fire as silver is cast into the fire unlesse perhaps that should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast tried us as silver is tried and so in other places of the Old Testament The word we have again Rev. 18. 9. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rightly render the smoak of her burning or being set on fire If this be now applied to the Jewes in general at that time it may then be fitly interpreted of the great combustions and seditions caused by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots and seditious oft mentioned by Josephus which raised such stirs among them and brought such heavy bloody slaughters upon them before their destruction by the Romanes and not only in but out of Judaea And in opposition to these perhaps it is that they are advised to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots of that which is good for so the King's MS. reads in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitators or followers c. 3. 13. and accordingly now when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction or fatal excision was but approaching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken of as already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 befallen among them and so may fitly be the forerunner of their destruction as Josephus observes it was But if it be more strictly applied to the Christians to whom S. Peter writes it must then signifie the persecutions which from the Jewes and Gnosticks fell on the pure and Orthodox Christians whereever Christianity was planted in the Provinces and was particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the exploring and trying them the malice of the persecuters being such
his word abiding in them So to be the sons of God Joh. 11. 52. the sons of God that are scattered abroad that is all that are or shall be pious faithfull servants of his all the world over that are qualified aright for the receiving of Christ when he preacheth to them such as are called the children of the kingdome Mat. 13. 38. and so oft in these Epistles 1 Joh. 3. 2 10. and to be born of God 1 Joh. 3. 9. and 5 4 18. contrary to which are generation of vipers and children of darknesse or Belial of the devil of the wicked one in an extreme degree and born of blood c. Joh. 1 13. in a more moderate degree signifying not any act of spiritual birth but a state of pious life of resemblance unto God So those that are given to Christ by God the pious vertuous-minded men being the only persons that are by the promises and grace of the Gospel really attracted and brought to receive Christ Joh. 6. 37. those whom the Father hath drawn v. 44. whom the promises have effectually wrought on which work only on pious men so those that are taught of God or are docile teachable by him So they whose heart God hath opened Act. 16. 14. that is whom God hath affected with the love of vertue or Christianity So to abide or dwell in God 1 Joh. 3. 6. and in the love of Christ Joh. 15. 9. and God in him 1 Joh. 3. 24. 4. 15. to walk in light c. 1. 7. to abide in light c. 2. 10. to walk as he walks c. 2. 6. to walk worthy of the Gospel Phil. 1. 27. of our vocation Ephes 4. 1. to passe our sojourning in fear 1 Pet. 1. 17. to walk in good works Eph. 2. 10. to have his word abiding in us 1 Joh. 2. 24. V. 19. Assure our hearts What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade hearts doth fully import will appear first by the use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 14. we will pacifie him and so in proportion it signifies to render our hearts peaceable and tame secondly by two other phrases that follow here first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 21. having confidence toward God to have boldnesse to dare appear before God to be such as dare on good grounds have confidence to pray to him secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 22. to have our prayers heard by God which he that can challenge and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw near unto God in confidence in prayer is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 9. to be perfected or consecrated according to conscience viz. by having the conscience purg'd to be made such priests as may with boldnesse draw nigh to God which is the prerogative of every true Christian that doth that which is pleasing in God's sight v. 22. the worshipper of God which doth his will Joh. 9. 31. CHAP. IV. 1. BEloved believe not every spirit but trie the spirits whether they be of God because many false prophets are gone out into the world Paraphrase 1. My brethren let me admonish you not to heed or follow every teacher that pretends to be inspired see note on Luk. 9. d. but to make trial of all that shall so pretend by the rules afforded you both by Moses and Christ and so much the rather because as it hath been foretold by Christ Mat. 24. that at this point of time many false teachers should come into the Church so now we find by experience there are many 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God Paraphrase 2. By this you may know the teacher to be truly divine if he confesse Christ thus born and crucified to be the Messias see v. 15. For no false prophet will ever teach that it being not usefull to the interest of the false pretenders or those that consider their own advantages to follow a crucified Saviour to all kind of purity and self-denial and taking up the crosse after him suffering persecutions as now all that follow Christ are sure to doe 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Paraphrase 3. And the Gnosticks that in time of persecution do renounce and forsake Christ by that appear to be not from God and these are the Antichristian seducers of whom Christ foretold Mat. 24. see note on 1 Joh. 2. b. that before the fatal day that expected the Jews they were to come into the world and now indeed they are come Simon and his Gnosticks and are already every where visible among us 4. Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world Paraphrase 4. You my tender Christians have your doctrine from God and have held out against the machinations and perswasions of those false teachers for the true Christ which is by his Spirit and his doctrines in you is greater and more powerfull then the false teachers and false Christs which are now abroad in the world v. 3. 5. They are of the world therefore speak they of the world and the world heareth them Paraphrase 5. They come not by any commission from God but from the incitation of their own worldly hearts to save themselves from persecutions they are worldly-minded their affections are placed on worldly pleasures c. and accordingly their doctrine is a doctrine of licentiousnesse of secular interests and freedome from persecutions and worldly-minded men follow them 6. We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of error Paraphrase 6. Our doctrine is the true pure doctrine of Christ hath nothing of worldly greatnesse or secular interests in it but only of piety and purity self-denial contempt of the world and every pious person hearkeneth to us and this is a way of discerning true from false prophets one is all for purity and confession of Christ even in persecutions the other for worldly advantages and self-preservation 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God Paraphrase 7. Again another evidence of our being from God is charity to our fellow-Christians for that is most strictly commanded and exemplified to us from God and no practice renders us so like to Gods example and so concordant to his precepts makes us such Gnosticks truly so called as the sincere exercises of this duty and therefore that is my next admonition to be sure ye divide not hate not persecute not your brethren 8. He that loveth not
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. are one by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one had signified no more but agree in one testimonie v. 7. is it
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
held out constant for all those terrors and persecutions and deceits of carnal sins is suddenly to receive the fruits and reward of it 12. And behold I come quickly and my reward is with me to give every man according as his work shall be Paraphrase 12. And I shall not now make any longer delaies as hitherto hath by some been objected against the fidelity of my promises 2 Pet. 3. 9. but hasten to reward every man according to his works both good and evil 13. I am Alpha and Omega the beginning and the end the first and the last Paraphrase 13. I am the eternal God that have descended so low to the very death of the crosse and having been my self tempted am sure not to leave you in calamities I am able to perform my promise and shall not by any means be hindred from it 14. Blessed are they that doe his commandements that they may have right to the tree of life and may enter in through the gates into the city Paraphrase 14. Thrice happy are they that receive the faith of Christ and live according to those rules of piety mentioned ver 2. and live quietly and Christianly in the Church 15. For without are dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie Paraphrase 15. Out of which all profane wicked persons are to be ejected such are the Gnosticks which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians and are over and above sorcerers profess'd and guilty of all filthy pollutions bloodily minded guilty of Idol-worship and hypocritical treacherous persons see ch 21. 8. and so are but false equivocal members of Christ's Church and shall have no part of the benefit of Christians 16. I Jesus have sent mine Angel to testifie these things unto you in the Churches I am the root and the off-spring of David and the bright and morning starre Paraphrase 16. I Jesus have sent unto thee my Angel with all these visions concerning the seven Churches and all other passages concerning the universal Church of God I am he that am known by the Prophets by these several titles The root of Jesse The son of David and therefore can bring down the mightiest Kings as David did The starre that ushers in the day all lightsomeness and chearfulness into the world see ch 2. note o. 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come and whosoever will let him take the water of life freely Paraphrase 17. And the Spirit of God that dwells in the Church of Christ and adorns and sets it out fits it as a bride for Christ and the Church the Bride it self calls to every man to consider his own safety so farre as to make hast to come into the number of these faithfull servants of Christ And let every one that heareth these visions say the same seeing that important advantages of it and dangers of the contrary and whosoever will may have a chearfull admission to it and to that refreshing assistance of grace and pardon of sin that is reach'd out there 18. For I testifie unto every man that heareth the words of the prophecie of this book note f If any man shall adde unto these things God shall adde unto him the plagues that are writ en in this book Paraphrase 18. As for all those to whom this prophecie shall come I conjure them all that they change not a tittle of it and withall that they look upon it as the last authoritative prophecie that is likely to come from heaven to be a rule of faith to the Church What is here said is decreed and setled immutable no man shall be able to avert it and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions God shall bring on him the judgments that are here denounced against Gods greatest enemies 19. And if any man shall take away from the words of the book of this prophecie God shall take his part out of the book of life and out of the holy city and from the things which are written in this book Paraphrase 19. And so in like manner whosoever shall derogate any thing from the authority of this prophecie or take out any part of it or occasion men's not receiving the admonition of Christ here contained in every part thereof God shall cast him off throw him out of the Church account him uncapable of all the blessings which are here promised to the faithfull Christians 20. He which testifieth these things saith Surely I come quickly Amen Even so come Lord Jesus Paraphrase 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them see note on Mat. 24. b. and that infallibly And the writer hereof in the name of all faithfull Christians gives his acclamation Be it so Lord Jesus be it so 21. The Grace of our Lord Jesus Christ be with you all Amen Paraphrase 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation The grace mercy and goodness of our Lord Jesus Christ be with you all Amen Annotations on Chap. XXII V. 1. A pure river The five first verses of this chapter belong to the businesse of the former chapter the description of the Christian Church in its flourishing condition and ought not to have been divided from it And this first verse hath a nearer connexion with that which immediatly preceded There in the beginning of it is mention of entrance into the Church and who they were that should not be admitted to it Now this entrance we know was by Baptisme and that is sure express'd here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure river of water of life The place wherein they baptized was first any great pool of water typified Ezech. 47. 5. by waters to swim in where they might go in as Philip with the Eunuch and be put under water from whence it is ordinarily by the antients call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool In the times here referred to that is under Constantine the Font was in the Court before the Church Fountain-water running always into it This Fountain-water is in the New Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water and here by analogie water of life but that with the addition of a mystical sense as when Ezech. 47. 9. it is said that every thing that moveth wheresoever the waters come shall live or when Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water leaping or springing to eternal life because Baptisme as an initiation into the Church is an entrance into a Christian and eternal life And the water in the Baptistery or Font maintained from the spring is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 river a word by which any
men are coming in which have buried thy dead husband and now they shall doe as much for thee 10. Then fell she down straightway at his feet and yielded up the ghost and the young men came in found her dead and carrying her forth buried her by her husband 11. And great fear came upon all the Church and upon as many as heard these things Paraphrase 11. And all the believers were stricken with a great reverence and so were all others to whom it was related 12. And by the hands of the Apostles were many signes and wonders wrought among the people And they were all with one accord in Solomons porch Paraphrase 12. And they solemnly met together to preach and doe miracles in the entrance to the Temple called Solomon's porch 13. And of the rest durst no man joyne himself to them but the people magnified them Paraphrase 13. And no other of the believers or Christians called the Church v. 11. durst consort with the twelve Apostles through the reverence v. 11. which these late acts had wrought in them but the people that saw and heard what was done magnified them 14. And believers were the more added to the Lord multitudes both of men and women Paraphrase 14. And these miracles that wrought such a reverence in the believers were a means also to work faith in all the common sort of the people 15. Insomuch that they brought forth the sick into the streets and laid them on beds and couches that at the least the shadow of Peter passing by might overshadow some of them Paraphrase 15. And the people v. 12. had such confidence in their power of working miraculous cures that they believed that the very shadow of Peter walking by a diseased man would work a cure on him and thereupon they brought forth their sick and impotent friends those that were not able to goe or stand and laid them upon beds c. in the passage that as Peter came by his shadow might come over some of them 16. There came also a multitude out of the cities about unto Jerusalem bringing sick folks and them which were vexed with unclean spirits and they were healed every one Paraphrase 16. And the fame of their miracles spread into the countrey and region and other cities about Jerusalem and from thence they brought 17. Then the high priest rose up and all they that were with him which is the sect of the Sadducees and were filled with indignation Paraphrase 17. And the Sanhedrim most of them being of the sect of the Sadducees set themselves very zealously against them 18. And laid their hands on the Apostles and put them in the common prison Paraphrase 18. And apprehended the Apostles and imprisoned them in the common gaole 19. But the Angel of the Lord by night opened the prison dores and brought them forth and said 20. Goe note d stand and speak in the Temple to the people all the words of this life Paraphrase 20. all the doctrine of Christianity 21. And when they heard that they entred into the Temple early in the morning and taught but the high priest came and they that were with him and called the councell together and all the senate of the children of Israel and sent to the prison to have them brought Paraphrase 21. And in obedience to that direction they betook themselves early in the morning to the Temple and there expounded the scripture and taught the doctrine of Christ out of it But they of the Sanhedrim thinking they had still been in hold went into the court and sent serjeants to the prison to have them beought before them 22. But when the officers came and found them not in the prison they returned and told 23. Saying The prison truly found we shut with all safety and the keepers standing without before the dores but when we had opened we found no man within Paraphrase 23. and a guard of souldiers with out watching the dores of the prison but when we entred none of these prisoners were within 24. Now when the high priest and the captain of the Temple and the chief priests heard these things they doubted of them whereunto this would grow Paraphrase 24. And when the Sanhedrim of the Jewes as also the captain of that band of souldiers who had set the guard upon the prison v. 23. see ch 4. 1. and Lu. 22. f. had this word brought to them they were much perplext and wondred how it could come to passe that the prison being shut and the watch at the dores yet none of the prisoners should be within and conceived that this did abode some strange matter 25. Then came one and told them saying Behold the men whom ye put in prison are standing in the Temple and teaching the people Paraphrase 25. are in the Temple instructing all that come thither 26. Then went the captain with the officers and brought them without violence For they feared the people lest they should have been stoned Paraphrase 26. And the captain that guarded the Temple see note on Lu. 22. f. together with his souldiers went to the Temple and apprehended them 27. And when they had brought them they set them before the councell and the high priest asked them Paraphrase 27. brought them before the court and the high priest examined them 28. Saying Did not we straightly command you that you should not teach in this name And behold ye have filled Jerusalem with your doctrine and intend to bring that mans blood upon us Paraphrase 28. not to publish this doctrine of Christ and ye contrariwise have published it in the Temple to all the city and done your best by laying his blood to our charge to raise up to the people against us as against murtherers 29. Then Peter and the other Apostles answered and said We ought to obey God rather then men Paraphrase 29. And the Apostles answered as before they had done ch 4. 19. We were commanded by God to publish it and then your interdict was not to have any force Though magistrates are to be obeyed in all their lawfull commands and their punishments to be endured without resistance as they were by us v. 18 26. yet when God fetches us out of prison and commands us to goe into the Temple and preach the faith of Christ as he did by his Angel v. 20. we are to render obedience to him and not to your contrary interdicts 30. The God of our fathers raised up Jesus whom ye slew and hanged on a tree 31. Him hath God exalted with his righ hand to be note e a prince and a Saviour for to give repentance to Israel and forgivenesse of sinnes Paraphrase 30 31. The God of Israel acknowledged by us all hath sent the Messias into the world furnished with his speciall Commission and when ye crucified him as a malefactor raised him from death took him into heaven and instated him in his regall power that
he might be a spirituall prince reigning in mens hearts at his father's right hand from thence to send the Spirit of his Father who was not to descend till he was ascended and by that means to give you Jewes place of repentance that if ye yet come in and repent and believe on him ye may have pardon of sinne 32. And we are his winesses of these things and so is also the holy Ghost whom God hath given to them that obey him Paraphrase 32. The truth of this we testifie and so doth the holy Ghost that came down upon us and upon the rest that have come in and consorted with us ch 4. 31. and by us is communicated to all that come in and believe and yeild obedience to him 33. When they heard that they were note f cut to the heart and took counsell to slay them Paraphrase 33. And upon this answer of theirs they fell into great fiercenesse against them and entred into consultation of putting them to death 34. Then stood there up one in the councell a Pharisee named Gamaliâ—l a doctor of the law had in great reputation among all the people and commanded to put the Apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to doe as touching these men 36. For before these daies rose up note g Theudas boasting himself to be somebody to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nought Paraphrase 36. For we have examples of men that have gathered followers and raised seditions among the people and come to nothing as for instance Theudas that undertook to be a Generall boasting that he was sent by God to that purpose and so got 400 men to follow him but soon miscarried and was himself killed and all put to flight that adhered to him and so his designe was utterly frustrated 37. After this man rose up note h Judas of Galilee in the daies of the taxing and drew away much people after him he also perished and all even as many as obeyed him were dispersed 38. And now I say unto you refrain from these men and let them alone for if this counsel or this work be of men it will come to nought Paraphrase 38. dismisse these men and make not such hast to proceed against them For the doctrine which they preach is either from God or no If it be not from God then our experience tells us that false prophets though they thrive a while yet without our opposition they generally come to nought 39. But if it be of God ye cannot overthrow it note i lest haply ye be found even to fight against God Paraphrase 39. But if it be from God then ye may be sure you shall not prevail against it lest ye be found to be a kind of Babel-builders like those giants there that went about to fortifie themselves against heaven and to fight against God himself and ye will never prosper in that enterprize 40. And to him they agreed And when they had called the Apostles and beaten them they commanded them that they should not speak in the name of Jesus and let them goe Paraphrase 40. And they took his advice and sending for the Apostles in again into the court they appointed them to be scourg'd a punishment of a reproachfull contumelious nature v. 41. and giving them charge not to preach the faith of Christ any more they released them 41. And they departed from the presence of the councell rejoicing that they were counted worthy to suffer note k shame for his name Paraphrase 41. And this was matter of comfort rejoicing to the Apostles according to that of Mat. 5. 12. that they were advanced to that degree of honour and blessednesse as to be scourged for preaching of Christ 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Paraphrase 42. And they divided their time betwixt the Temple more openly and the upper room more privately and continued constantly in one of those places either instructing those that had already received the faith or preaching it new to those that had not received it Annotations on Chap. V. V. 3. Filled thine heart The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill the heart is used by the Hebrews in the Old Testament for to make one bold so Host 7. 5. Who hath filled his heart to doe this the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is it that hath dared c. So Eccl. 8. 11. The heart of the sons of men is filled to doe evil that is is emboldened where the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled Ib. Toly The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath among authors these three distinct uses and agreeably three notions and interpretations proportioned to them 1. 't is used with a Genitive case and then it signifies Passively to be deceived frustrated cheated of any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be frustrated defeated of his hope and in Plato Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this I was not deceived or mistaken But this clearly belongs not to this place 2dly 't is used with a Dative case of the person or which is all one with a praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to the person and then 't is absolutely to lie So 't is here v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast not lied to men but to God the lie which thou hast told was not told to men only or was not injurious to men only but to God also So Jam. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lie not against one another 3dly 't is used with an Accusative case of the person again and then it signifies Actively to deceive rob deprive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deceive the holy Ghost Deum in pollicitatione fallere to deceive God in that which was promised to him saith S. Augustine and again detrahere de pecunia quam Deo voverat to keep back some of the money which he had devoted to God and accordingly by Asterius Ananias and his wife are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of sacriledge in their own offerings And although if the matter spoken of extended no farther then speaking a false thing without any reall purloining or stealing or withholding what was consecrated to the Church or to God it would then proportionably signifie no more then to deceive or tell
a lie to the Holy Ghost yet when the matter extends it thus much farther not to bare words but to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. purloyning part of that price which was all given to the Church and by their own act put out of their own power v. 5. according to that rule of the Law data eo ipso quòd dantur fiunt accipientis whatsoever is given by that very act becomes the proper goods of the receiver this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiving the holy Ghost must needs referre to the not-keeping not-observing not-doing what was by them vowed or to those contrary actions the purloyning or withholding part of that price which was wholly given to the Church and being not actually brought in and bestowed on it is said to be the deceiving of the Holy Ghost that is robbing depriving him of that which was bestowed on him This very same being expres't also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes that is purloyning as 't is rendred Tit. 2. 20. and as the word is used of Sacriledge by the Septuagint Josh 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purloined of the accursed thing or that which was consecrated c. 6. 19. So 2 Mac. 4. v. 32. Menelaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stole purloined some golden vessels of the Temple And so both phrases joyne to make up the very thing which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacriledge ordinarily in sacred or heathen writers which therefore by this place appears to be a sinne against God not against men v. 4. and so Mal. 3. 8. and particularly the robbing of the Holy Ghost which came down on purpose to perfect what Christ had begun to formalize the society of believers into that which we now call a Church and so to fit it for continuance and perpetuity And by what we see done in these first chapters of the Acts immediately after the descent of the Holy Ghost we have great reason to believe these two things 1. that it was an effect of his inclining the hearts of the believers that wealth was so liberally brought in unto the Apostles layd at their feet and 2dly that what was thus given was really accepted of by the Holy Ghost as given to him and not to men only For as among the Jewes what was given to God was brought unto the Temple and presented to the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commanded that the first fruits should be carried to the Temple and received there by the Priests saith Philo De sacerdot honorib so here 't is brought to the Apostles as Christ's receivers for the use of all the poor Christians that should want to be by the direction of the Apostles dispensed to them and that what is thus by the liberality of Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Creed instated on the Church cannot afterwards by the very doners much lesse by any else be purloined or taken back again without the guilt of that great sinne of deceiving and robbing God himself V. 4. Whiles it remained There is some difficulty in this verse and the best way of clearing it is by setting the first word right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly rendred whilst it remained That sure signifies a possession immoveable an estate in land which is called a demeane in this very notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaining because when the fruit is taken off the land remains and so is applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a possession v. 1. Upon the same account again 't is called an estate as being a standing remaining continuing possession Proportionable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wealth in money or land sold or put into money And then the meaning of the whole is clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not the land estate demeanes thy own land estate demeanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was not the price for which it was sold wholly in thy power that is in thy hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand signifies in the power not as of an owner but as a receiver as Gen. 24. 10. 't is said of Abrahams servant that all the goods of his master were in his hand as in the stewards hand to receive and look to So that in both respects the possession being wholly thine and the money coming wholly to thy hands paid wholly to thee the contrary of either of which would have allowed him some pretence and excuse there was no excuse for thy not bringing according to thy vow the whole value of it V. 20. This life What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of this life here signifies will soon be discerned by the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life in the Gospel for that doctrine which is the setting down of the way which will bring him that walks in it to eternall life Thus Joh. 12. 50. I know saith Christ of the message which he brought from his Father that his commandment is eternal life where eternal life must signifie that way which leads to it so Joh. 17. 3. This is eternal life that they may know thee the only true God that is their knowing and performing faithfull sincere obedience to the only true God is the sure way to eternall life And accordingly the words of this life are the summe of this Christian doctrine which being obeyed will bring any man to life eternal and so 't is all one with S. Peters expression to Christ Lord to whom shall we goe thou hast the words of eternal life the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this being here Emphatical and denoting that more valuable spiritual and eternal life V. 31. A Prince and a Saviour These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captain and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour in the style of the Old Testament signifie such an one as Joshua and the Judges were see Note on Rom. 13. c. express'd here c. 7. 27. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler and a Judge by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. giving deliverance bringing them out of their slavery in Aegypt and therefore ver 35. in setting down the Israelites mistake when they ask'd Moses who appointed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler and a Judge S. Stephen tells them God had by the hand of an Angel sent Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a captain deliverer by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverer meaning the same that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance v. 25. and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour here one that leads and rules them manages their military affaires to the avenging them of their enemies and preserving them safe and quiet Such an one was Christ to be unto the people of God and was sent to be such particularly to the Jewes but this not in that manner that they expected but as his kingdome was not of this world in a spiritual manner to goe
in and out before them against their spiritual enemies Satan and sinne To which end it was that after his exaltation and instalment to his Regal office the first thing was his sending of his Spirit thereby giving them as here it follows place of repentance if upon the preaching of the Apostles they will come in and believe on him In this sense is it that Heb. 2. 10. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the captain of salvation or deliverance that is a captain designed on purpose to save or deliver them to lead them as 't is there through sufferings to bliss through the wilderness and the land of the Anakims to Canaan as Moses and Joshua the captains and saviours of the Jewes did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captain and saviour being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two words together to expresse one thing and so directly the same with this other expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captain of salvation V. 33. Cut to the heart What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be best resolâ—â— from Hesychius's rendring of the word The ordinary copie hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that is a mistake It should certainly be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow wild or angry for that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mad which followes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quite another matter and would rather belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might be the cause of this mistake by the neernesse of the words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one By this then the word appears to signifie rage or vehement displeasure as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is in Bears and other wild beasts when it makes them tear in pieces those that are next to them or against whom it is conceived As here it follows they consulted to put them to death V. 36. Theudas A story there is of one Theudas which Josephus mentions Ant. l. 20. c. 5. and Eusebius Hist l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who undertook to be a Prophet and promised that he would divide Jordan c. But that was in Claudius's time in the time of Fadus's praefecture who destroyed him and his followers And so that cannot be the person here mention'd for this here was before Judas Galilaeus v. 37. and he was in the time of Cyrenius's being Governour of Syria see Note h. This Theudas here then must needs be some other person whom they had recorded in their writings and from thence Gamaliel here recites the story though we have not other record of it V. 37. Judas of Galilee Of this Judas of Galilee and of this enrolling Josephus's testimony is most clear Antiq. l. 18. c. 1. Cyrenius saith he came to Syria sent from Caesar or under him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as judge of the nation and to take the valuation of their estates Upon this Judas Gaulonita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebell'd or made defection and Saddochus with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that this valuation of their estates the enrolling here brought in direct servitude upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore called the whole nation to follow them and vindicate their liberties So again de Bell. Jud. l. 2. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas led them to make a defection reproaching them or making it a great crime in them if they should endure to pay tribute to the Romans and acknowledg mortal rulers after God had been their King This doctrine of the unlawfulnesse to pay tribute to men upon pretense that they must acknowledge no other power but that of God over them was it for which this Judas is by Josephus set down as the leader or head of a fourth Heresie among the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the texts of Scripture on which he grounded it may be thought by the words of Josephus even now cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pay tribute and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal Lords after God to be that of Deut. 23. 18. in the Septuagints reading of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tertullian renders non erit vectigal pendens ex filiis Israel none of the children of Israel shall pay tribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of Deut. 6. 13. thou shalt fear the Lord thy God and serve him by way of exclusion of all others The falsnesse of which conclusion from these premises will appear not only from the Hebrew text Deut. 23. where the matter is very distant from that of paying tribute There shall be no whore of the daughters of Israel nor a Sodomite of the sons of Israel but the right understanding of the Greek it self where say the Fathers the words and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre to the mysteries of the Heathens the unclean rites in their diabolical worships and the first signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that thus initiates or enters any in those debaucheries the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is thus initiated V. 39. Lest haply ye These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. lest ye be found fighters against God are in the sense to be connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them alone v. 37. So that all that is betwixt must be read as in parenthesis 41. Suffer shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ammonius it signifies reproachfull contumelious usage such was this of scourging that was a servile and dishonourable infamous punishment CHAP. VI. 1. AND in those daies when the number of disciples was multiplied there arose a murmuring of the note a Grecians against the Hebrews because their widows were neglected in the daily ministration Paraphrase 1. the number of Christians increasing the Jewes that understood Greek and used the Greek bible in their congregations complained of unequall dealing viz. that there was little care of their widowes see note on 1 Tim. 5. a. in proportion or comparison with the Hebrewes in the daily distribution or provision that was made for the poor see note on Lu. 8. a. 2. Then the twelve called note b the multitude of the disciples unto them and said It is not reason that we should leave the word of God and serve tables Paraphrase 2. And the twelve Apostles calling the Church together said unto them We have resolved or decreed see note on Joh. 8. c. that it is no way fit or reasonable that we should neglect the preaching of the Gospel and undertake the care of looking to the poor 3. Wherefore brethren Look you out among you seven men of honest report note c full of the holy Ghost and wisdome whom we may appoint over this businesse Paraphrase 3. Therefore doe you nominate to us seven men who have approved themselves to be faithfull trusty persons the most