ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã â the Apostle Peter for the Copies ordinarily read ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * ap Euseâ Eccl. Hist l. 2. c. ãâã ãâã ãâã ãâã ãâã * the elect strangers ãâã ãâã ãâã ãâã ãâã â of the dispersion of ãâã ãâã ãâã ãâã ãâã * According to the ãâã ãâã ãâã ãâã ãâã â to sprinkling * living ãâã ãâã ãâã ãâã ãâã * the deliverance ãâã ãâã ãâã ãâã ãâã â being yet a little while perhaps grieved ãâã ãâã ãâã ãâã ãâã * but is tried ãâã ãâã ãâã ãâã ãâã â may be ââound ãâã ãâã ãâã ãâã ãâã * at the revelation ãâã ãâã ãâã ãâã ãâã â Whom having not known ãâã ãâã ãâã ãâã ãâã * or preservation of your lives ãâã ãâã ãâã ãâã ãâã see note on Rom. 13 c. â deliverance v. 9. * toward you ãâã ãâã ãâã ãâã ãâã â to what or what sort of season âhe Spirit of Christ ãâã them pointed ãâã ãâã ãâã ãâã ãâã * gâoâies after them ãâã ãâã ãâã ãâã ãâã â the âaâe things ãâã ãâã ãâã ãâã ãâã * which have now been declared ãâã ãâã ãâã ãâã ãâã â through or by ãâã * having gift ãâã ãâã ãâã ãâã ãâã â perfectly ãâã ãâã ãâã ãâã ãâã * brought ãâã ãâã ãâã ãâã ãâã â by ãâã ãâã ãâã ãâã ãâã * As children of obedience not conformed to the desires which were formerly ãâã ãâã ãâã ãâã ãâã â But according to the holy one that hath called you be ye also ãâã ãâã ãâã ãâã ãâã * because ãâã ãâã ãâã ãâã ãâã â this word is not in the Greek * foreknown ãâã ãâã ãâã ãâã ãâã â Having purged your minds through obedience of the truth by the Spirit ãâã ãâã ãâã ãâã ãâã * or durably ãâã ãâã ãâã ãâã ãâã â is withered ãâã ãâã ãâã ãâã ãâã * is fallen away ãâã ãâã ãâã ãâã ãâã â which is preached ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * naughtinesse ãâã ãâã ãâã ãâã ãâã â So ãâã ãâã ãâã ãâã ãâã is to be rendred but it may be perhaps ãâã ãâã ãâã ãâã ãâã and then it must be read drink or suck in * the rational pure milk ãâã ãâã ãâã ãâã ãâã â Here the Kings MS. addes ãâã ãâã ãâã ãâã ãâã unto salvation and so the Syriack and Latine * rejected ãâã ãâã ãâã ãâã ãâã â with God elect precious ãâã ãâã ãâã ãâã ãâã * Be ye also built ãâã ãâã ãâã ãâã ãâã or built on him for an holy priesthood for the King's MS. reads ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã â put to shame ãâã ãâã ãâã ãâã ãâã * is the preciousnesse ãâã ãâã ãâã ãâã ãâã â an elect kindred ãâã ãâã ãâã ãâã ãâã * a people for a possession â vertues ãâã ãâã ãâã ãâã ãâã * the people ãâã ãâã ãâã ãâã ãâã * revering you by your good works glorifie â Be subject therefore to every humane creature ãâã ãâã ãâã ãâã ãâã * having liberty lot a covering of wickedness ãâã ãâã ãâã ãâã ãâã â is or shall be a reward ãâã ãâã ãâã ãâã ãâã * if having offended being buffeted is ãâã ãâã ãâã ãâã ãâã or perhaps punâshed for it may possibly be ãâã ãâã ãâã ãâã ãâã â a reward v. 19. * for you ãâã ãâã ãâã ãâã ãâã â you ãâã ãâã ãâã ãâã ãâã * it â carried out sins to the tree ãâã ãâã ãâã ãâã ãâã * blewnesse ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * gained ãâã ãâã ãâã ãâã ãâã â which is in or with fear ãâã ãâã ãâã ãâã ãâã * gold chains ãâã ãâã ãâã ãâã ãâã â in the sincerity of a meek * of any teâror ãâã ãâã ãâã ãâã ãâã â lovers of the brethren ãâã ãâã ãâã ãâã ãâã * or humble for the King's MS. reads ãâã ãâã ãâã ãâã ãâã and some Latine Copies humiles â may inherit blessing ãâã ãâã ãâã ãâã ãâã * upon ãâã ãâã ãâã ãâã ãâã â are to their prayer ãâã ãâã ãâã ãâã ãâã * or Zeloâs for the King's MS. reads ãâã ãâã ãâã ãâã ãâã * an account ãâã ãâã ãâã ãâã ãâã â or hath died for us once for sins for the King's MS. reads ãâã ãâã ãâã ãâã ãâã * thrâugh the flesh ãâã ãâã ãâã ãâã ãâã * of old ãâã ãâã ãâã ãâã ãâã â or when the long-suffering for the King's MS. reads ãâã ãâã ãâã ãâã ãâã * souls ãâã ãâã ãâã ãâã ãâã â delivered in the midst of or through the water see note on Luk. 13. b. and on 2 Pet. 3. d. * The antitype of which baptism nowâ â not of the flesh the putting away of fiâth ãâã ãâã ãâã ãâã ãâã * inquiring to God ãâã ãâã ãâã ãâã ãâã â Who is at the right hand of God being gone to heaven ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * Tom 4 p. 157. li. 23. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * So Guil. Canterus rightly
more men or by the whole Church So Chrysostome speaking of Christ ãâã ãâã ãâã ãâã ãâã he presently constitutes them And Socrates of Constantine in the twentieth year of his reign ãâã ãâã ãâã ãâã ãâã but in the thirtieth ãâã ãâã ãâã ãâã ãâã where it is all one with ãâã ãâã ãâã ãâã ãâã both noting the constituting or creating of Caesar a work of the Emperour onely So Theodoret ãâã ãâã ãâã ãâã ãâã in the person of Joseph ãâã ãâã ãâã ãâã ãâã my Master hath constituted me over all his house So Zacharias Bishop of Mitylene speaking of Gods creating of man as a King and guest for whom a palace and a feast were before prepared he expresseth it by ãâã ãâã ãâã ãâã ãâã he was chosen sure not by the suffrages of many but by God the one Creator and set forth to be both the King and the guest of the good things which the Great Master of the feast had set before him Of this accepâion of the word ãâã ãâã ãâã ãâã ãâã a controversie there is between the two great Scholiasts on the Canons Zonaras and Balsamon Zonaras on the first Apostolical Canon ãâã ãâã ãâã ãâã ãâã Let a Bishop be ordained by two or three Bishops makes this Scholion ãâã ãâã ãâã ãâã ãâã Now adaies the office of praiers and invocation of the holy spirit at the consecration of any is called ãâã ãâã ãâã ãâã ãâã from the Bishops stretching out his hand and blessing the person ordained ãâã ãâã ãâã ãâã ãâã but anciently the election it self was so called for when the multitudes of the cities had power to choose their Bishops they assembled and some chose one some another and that the greater part of suffrages might carry it it is said that they that made the choice stretcht out their hands and so the suffrages were numbred and he that was chosen by most was advanced to the dignity and thence the word ãâã ãâã ãâã ãâã ãâã was taken And accordingly saith he the Fathers of the Councils are found to use the word calling election ãâã ãâã ãâã ãâã ãâã Thus the Council of Laodicea Can. 5. saith that ãâã ãâã ãâã ãâã ãâã must not be in the presence of the Catechumeni meaning elections by that word How unfitly this Scholion is applied to the first Apostolical Canon will be easily judged when it is remembred that ãâã ãâã ãâã ãâã ãâã used in that Canon and sure that was ãâã ãâã ãâã ãâã ãâã antiently and long enough before Zonaras's writing is certainly used for Ordination or Consecration ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã the initiation to the Episcopal office by imposition of hands and not any popular or whatever kind of election And therefore Balsamon coming to give account of this Canon and seeing this Scholion of Zonaras before him gives it without naming him the due refutation thus ãâã ãâã ãâã ãâã ãâã This Apostolical Canon speaks of that Ordination which is done by the Bishops in the Church ãâã ãâã ãâã ãâã ãâã not of the election as some said following some unwritten reports in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities for though in the 10. it should be the 5th Canon of Laodicea the Fathers command that ãâã ãâã ãâã ãâã ãâã should not be in the presence of the Catechumeni and from thence some supposed that this Canon speaks of election yet I believe they say not well because the ordination which is performed in the Church ãâã ãâã ãâã ãâã ãâã by the praiers belonging to initiation is done though there be never so many there which concludes that this Apostolick Canon belongs to Consecration though the Laodicean do not And again the 4th Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province ãâã ãâã ãâã ãâã ãâã at least by three the rest signifying their consents by writing I cannot think how some could understand this Canon of the election of a Bishop which appoints that it shall be done by two or three and so possibly by two not necessarily by three Bishops By this it is evident that Zonaras if as his premisses prepared for it so he concluded according to them that in the Apostolical Canon ãâã ãâã ãâã ãâã ãâã was to be understood of election and not of ordination was foully mistaken But the truth is the conclusion of his Scholion seems to look another way citing that Canon of Nice which being of Elections appoints them to be by three at least whereas this of ãâã ãâã ãâã ãâã ãâã contents it self with two or three and in his Scholion on that Nicene Canon 4. his conclusion is express that the Apostolical Canon ãâã ãâã ãâã ãâã ãâã calls consecration and imposition of hands by that title and so not election So Harmenopulus on his Epitome Can. The Apostolical Canon is of consecration and imposition of hands the Nicene of election And so all his premisses of ãâã ãâã ãâã ãâã ãâã being taken for ãâã ãâã ãâã ãâã ãâã election are utterly aliene from the Canon which he had before him and his observation as far from truth that it was in latter times onely that ãâã ãâã ãâã ãâã ãâã came to signifie Ordination His own words conclude rather the direct contrary that at the time of the writing the first Apostolical Canon which by all is acknowledged genuine and so written not long after the Apostles daies ãâã ãâã ãâã ãâã ãâã was taken in the sense of Ordination and that long after that in the Council of Laodicea 't was used for election And it may be worth observing that he that had taken such unseasonable pains to prove it was taken for election had no proof for it in all antiquity but onely that one Canon of Laodicea where indeed it is evidently used in that sense but whether of any other election save by the Bishops to whom it evidently belongs in the 4th Nicene Canon in the presence of the people excluding the audientes from them to receive testimonie of the lives of those who were to be chosen appears not by that Canon In the Nicene Canon 4. the difference is clear between ãâã ãâã ãâã ãâã ãâã constituting by way of ãâã ãâã ãâã ãâã ãâã election in the beginning of the Canon and then after that regularly performed ãâã ãâã ãâã ãâã ãâã ordination in the end of it And by that we may understand Theodorets meaning Eccl. Hist l. 5. c. 23. when he saith the Canons forbid ãâã ãâã ãâã ãâã ãâã That a Bishop have ordination without three Bishops not that there must needs be three Bishops to impose hands for that is contrary to the Apostolical Canon which is content with two and yet is by Zonaras himself reconciled with the Nicene that requires three at least but that there must be three at least personally present at his election and that with the concurrence
great while and saw no harm come to him they changed their minds and said that he was a God 7. In the same quarters were possessions of the chiefe man of the Island whose name was Publius who received us and lodged us three dayes courteously Paraphrase 7. house and lands where resided the Governour 8. And it came to passe that the father of Publius lay sick of a fever and of a bloody flux to whom Paul went in and prayed and laid his hands on him and healed him Paraphrase 8. an excoriation of the guts 9. So when this was done others also which had diseases in the Island came and were healed 10. Who also honoured us with many honours and when we departed they laded us with such things as were necessary Paraphrase 10. And they presented us and gave us great rewards 1 Pet. 3. c. and at our departure furnished us with all necessaries for our journey 11. And after three moneths we departed in a ship of Alexandria which had wintered in the Isle note c whose signe was Castor and Pollux Paraphrase 11. which was called the Dioscuri 12. And landing at Syracuse we tarryed there three dayes 13. And from thence we fet a compasse and came to Rhegium and after one day the south-wind blew and the next day we came to Puteoli 14. Where we found brethren and were desired to tarry with them seven dayes and so we went toward Rome Paraphrase 14. some Christian professors who would needs stay us with them a week after which we parted from them and advanced toward Rome See Joh. 6. 17. 15. And from thence when the brethren heard of us they came to meet us as far as note d Appii forum and the note e three Taverns whom when Paul saw he thanked God and took courage Paraphrase 15. And when we were come toward Rome as farre as Appii forum and Tres Tabernae the Christians in Rome hearing of our approach came out to meet us 16. And when we came to Rome the Centurion delivered the prisoners to the Captain of the guard but Paul was suffered to dwell by himself with a note f souldier that kept him Paraphrase 16. Common gaoler to secure them but let Paul stay in a private house onely with a souldier to guard him 17. And it came to passe that after three dayes Paul called the chief of the Jewes together And when they were come together he said unto them Men and brethren though I have committed nothing against the people or customes of our fathers yet was I delivered prisoner from Jerusalem into the hands of the Romans Paraphrase 17. And after he had been there three dayes he desired to speak with the rulers of the Consistory which the Jewes then had at Rome see note on Joh. 1. e. and when they came to him he said unto them Countreymen though I have done nothing contrary to the lawes or customes of the Jewes yet was I by the Jewes at Jerusalem apprehended and accused before the Roman Procurator 18. Who when they had examined me would have let me goe because there was no cause of death in me Paraphrase 18. no capitall accusation brought against me 19. But when the Jewes spake against it I was constrained to appeal unto Caesar not that I had ought to accuse my nation of Paraphrase 19. onely to clear my self not to lay any thing to the charge of any of my countreymen 20. For this cause therefore have I called for you to see you and to speak with you because that for the hope of Israel I am bound with this chain Paraphrase 20. asserting the resurrection of the dead which is the result of all the promises of God to the Jewes and that that every true Israelite depends on I am thus imprisoned 21. And they said unto him We have neither received letters out of Judaea concerning thee neither any of the brethren that came shewed or spake any harm of thee Paraphrase 21. Christian Jewes made any complaints against thee 22. But we desire to hear of thee what thou thinkest for as concerning this Sect we know that every where it is spoken against Paraphrase 22. this profession and doctrine of Christianity we know that it is generally opposed by our brethren the Jewes 23. And when they had appointed him a day there came many to him into his lodging to whom he expounded and testified the kingdome of God perswading them concerning Jesus both out of the Law of Moses and out of the Prophets from morning till evening Paraphrase 23. he preached and made known at large the doctrine of the Gospell demonstrating from the Law of Moses and the prophecies that were of force among the Jewes the agreeablenesse and truth of the whole Christian religion 24. And some believed the things which were spoken and some believed not 25. And when they agreed not among themselves they departed after that Paul had spoken one word Well spake the holy Ghost by Isaias the Prophet unto our fathers Paraphrase 25. And when by this difference of minds there began to be some falling out or arguing on both sides v. 29. between them they departed Paul telling them at their departure that this unbelief of their's was a thing which the Prophet Isaias had punctually foretold 26. Saying Go to this people and say Hearing ye shall hear and shall not understand and seeing ye shall see and not perceive Paraphrase 26. Saying This people of the Jewes will not receive the Gospell 27. For the heart of this people is waxed grosse and their ears are dull of hearing and their eyes have they closed lest they should see with their eyes and hear with their ears and understand with their heart and should be converted and I should heal them Paraphrase 27. For they have contracted a perfect habit of obduration and wilfull deafness and blindnesse to which it is consequent that they will not hearken to any wayes of reformation that should make them capable of mercy 28. Be it known therefore unto you that the salvation of God is sent unto the Gentiles and that they will hear it Paraphrase 28. It is therefore now to be expected by you that we should give over contending with this obduration of yours and preach the Gospell to the heathens and they will most gladly lay hold on it 29. And when he had said these words the Jewes departed and had great reasoning among themselves 30. And Paul dwelt two whole yeares in his own hired house and received all that came in unto him 31. Preaching the kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him Paraphrase 30 31. And Paul was free from close restraint and hired an house to live in and there continued two years and preach'd the Gospell to all that came to him and to those that had already received it superstructed the whole Christian doctrine and this
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is ãâã ãâã ãâã ãâã ãâã piety or that which prescribes and delivers the most exact and perfect way of serving God and so by a Metonymie is called piety That it signifies so here appears by the parts of this mysterie as they are here set down God that is Christ incarnate manifested in the flesh c. the several articles of our faith from the Birth to the Assumption of Christ which all together are called ãâã ãâã ãâã ãâã ãâã the mysterie of piety the parts of our religion into which all Christians are initiated or entred the foundation on which all our Christian practice is built God being so desirous that men should live according to that Law of his revealed by Christ that to preach it to us and inforce it on our practice he was himself pleased to assume and manifest himself in our flesh and to testifie the truth of this the Spirit of God came down visibly upon Christ and the voice from heaven This is my beloved son Mat. 3. 17. and so in the several particulars here mentioned as branches of our initiation into Christian religion grounds of our believing and practising the Christian doctrine Thus c. 6. 5. where speaking of the wicked Hereticks of those times the Gnosticks he mentions it as a piece of their doctrine that ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã piety that is the Christian religion the being of that profession is gain matter of secular advantage Thus again c. 6. 3. 't is called more expresly ãâã ãâã ãâã ãâã ãâã the doctrine which is according to piety So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel Agreeable to which it is that mercifulnesse and spotlesse purity are called ãâã ãâã ãâã ãâã ãâã pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that ãâã ãâã ãâã ãâã ãâã piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge
ãâã ãâã they affirm some meats to be ill see Col. 2. Note i. V 5. Word of God The word of God in this place by which meats are said to be santified that is rescued and freed from all uncleannesse or pollution so that they may lawfully be used enjoyed is certainly that word of truth now revealed in the Gospel which frees the Christian from those observances For this onely can satisfie conscience that it is lawful to doe so and consequently that it may be done with faith or assurance that they doe not sinne And as this secures us in general that no meat is now unlawful to a Christian under the Gospel so to make it in the particular lawful to each one the addition of prayer is the onely requisite meaning by that the prayer of faith coming to God with the assurance it is lawful and acknowledging it to be received of him and praying for his blessing upon it V. 8. Profiteth little ãâã ãâã ãâã ãâã ãâã is not to be taken in a sense wherein little signifies nothing at all but as when it is set in comparison and opposition to some greater matter as here in opposition to ãâã ãâã ãâã ãâã ãâã for all things as in that speech of Plato's ãâã ãâã ãâã ãâã ãâã Socrates is a little to be considered but truth much V 13. Reading ãâã ãâã ãâã ãâã ãâã Reading is the rendring of the Hebrew ãâã ãâã ãâã ãâã ãâã set opposite to the ãâã ãâã ãâã ãâã ãâã traditions which the Rabbines call the oral word in the holy Scripture so called because none but that was suffered to be read in the Church but this not simply read but expounded also See Note on 1 Cor. i. c. V. 15. Meditate The word ãâã ãâã ãâã ãâã ãâã is Agonistical saith Peter Faber and belongs to the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in which the young men are exercised in Ephebâeo and from thence 't is applyed to exercises in the Schools Declamations c. So Hesychius ãâã ãâã ãâã ãâã ãâã it signifies to exercise as well as to take care or meditate and so the relation which here it hath to proficiency doth inferre CHAP. V. 1. REbuke not an Elder but intreat him as a father and the younger men as brethren Paraphrase 1. Deal not rigidly with a Bishop of the Church see note on Act. 11. b. have that respect to his office that whenever there is need of thy exhortation thou doe it as to a father of the Church with all humble respect to him And for any inferior officers in the Church let thy rebukes and correptions be fraternal and full of kindnesse and friendlinesse to them 2. The elder women as mother the younger as sisters with all purity Paraphrase 2. Behave thy self toward women the antienter sort or widows of the Church with great respect the younger with modesty and civility abstaining from any behaviour toward them that may savour any thing of wantonnesse or turpitude 3. Honour note a widows that are widows indeed Paraphrase 3. Let those widows which have neither husbands nor children be respected and relieved see note d. by you that is by the Church out of thier stock which is intrusted to your disposing 4. But if any widow have children or nephews let them learn first to shew peity at home and to requite their parents for that is good and acceptable before God Paraphrase 4. But if any widow which is a Christian be not perfectly destitute but have children or grandchildren let them relieve and take care for her as a part of their family v. 16. this being due by way of gratitude see note on c. 3. f. to the parents which have done so much for them and so consequently that which as God approves of so he requires at their hands 5. Now she that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day Paraphrase 5. But the widow that is truly so and is fit to receive relief from the Church is she that is wholly destitute hath none of her children to relieve her no body but God to hope in or rely on and so continues hoping and praying at set constant times continually without any other cares to distract or businesse to employ her 6. But she that liveth in pleasure is dead while she liveth Paraphrase 6. But she that abstaines from marrying not in order to peity but that she may live the more at her own disposal she is not to be counted a widow or vitall member of the Church but a kind of carcasse or piece of noisomnesse in it 7. And these things give in charge that they may be blamelesse Paraphrase 7. Give these rules that none but blamelesse persons may be taken in and those that have need of it 8. But if any note b provide not for his own and especially for those of his own house he hath denied the faith and is worse then an infidel Paraphrase 8. But if any man or woman doe not maintain those that belong to them especially those of their family as their parents clearly are having a right to live in their house and a propriety tobe maintained by them or that they take care for and relieve them supposing they are able to doe it that man or woman doth quite contrary to the commands of Christ and indeed performs not that duty to parents that even infidels think themselves obliged to doe 9. Let not a widow be taken into the number under threescore years old having been the wife of one man Paraphrase 9. Let none be listed as a widow into the number of those that are to be maintained by the Church see note on Tit. 2. a. under the age of sixty nor any that have parted with their husbands and marryed again see note on c. 3. b. 10. Well reported of for good works if she have brought up children if she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted if she have diligently followed every good work Paraphrase 10. And let them be such as have by their acts of duty and charity approved themselves to those among whom they have lived in all things of which their condition hath been capable such are good carefull education of their children hospitality friendlinesse and humility and submission to the meanest offices for the relief of those that stand in need care for all that are in any distresse and in brief seeking occasions for all works of charity and not onely embracing them when they have been offered 11. But the younger widows refuse for when they have begun to note c wax wanton against Christ they will marry Paraphrase 11. But receive not into the Church-offices those widows that are under that age for there will be danger of such that they will be weary of their employment in the Church of living in
contrary to the vicious practices of these men by undertaking the faith of Christ 20. But in a great house there are not onely vessels of gold and of silver but also of wood and of earth and some to honour and some of dishonour Paraphrase 20. But it is to be expected in the Church as in any great family that all should not be equally good some furniture of gold c. others of wood and earth or shels some for more creditable some for lesse creditable uses some heretical as other orthodox Professions 21. If any man therefore purge himself from these he shall be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work Paraphrase 21. Which may therefore stirre up every man to be emulous of the best to be sure to rid himself from these pollutions of the Gnosticks and then as he shall be more valued by Christ so he shall be fitter to serve him in purity and every other Christian duty 22. Fly also youthfull lusts but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Paraphrase 22. But be sure to keep thy self from all those carnal affections which younger men are most subject to and not onely those of impurity which the Gnosticks indulge and allow to all that they may insnare them but also conântions and factions and emulations and love of glory c. And on the contrary be thou an emulous and earnest pursuer and follower of innocence fidelity and firm charity conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ 23. But foolish and unlearned questions avoid knowing that they doe gender strifes Paraphrase 23. As for those idle and unprofitable questions that are set on foot by the Gnosticks that tend to no benefit and have nothing of true knowledge in them keep thy self carefully from them for they will breed debates and quarrels and nothing else 24. And the servant of the Lord must not strive but be gentle unto all men apt to teach patient Paraphrase 24. And there is nothing more unlike a true Christian then that he that is such must be milde and quiet and peaceable toward all others and being in place as thou art must be ready and industrious to instruct others in the truth and not apt or forward to punish those that doe amisse see note on 1 Cor. 13. b. 25. In meeknesse instructing those that oppose themselves note c if God peradventure will give them repentance to the acknowledging of the truth 26. and that they may recover themselves out of the snare of the devil who are taken captive by him at note d his will Paraphrase 25 26. With great calmenesse and temper dealing with those that are of different opinions from us though in opposing us they oppose the truth as counting it not impossible or hopelesse but that by the grace of God they may be brought to repentance and so come to acknowledge the truth at length and recover out of Satan's snare by whom they have been caught to dâe the will of God that is that being delivered out of Satan's hands they may prove fit instruments of God's service Annotations on Chap. II. V. 15. Rightly dividing That ãâã ãâã ãâã ãâã ãâã to divide aright should referre to the custome in Sacrifices which were to be cut after a certain prescribed manner and to them some partes given to the Priests c. may probably be imagined But another notion of the phrase here as it is joyned with the word of truth may seeme more probable For in the Old Testament the Greek translators use of the word belongs to a way or path to goe in which was wont to be cut out that it might be fitter for use thence the Latine phrase viam secare to cut a way that is to goe before and direct any in their journey And with the word ãâã ãâã ãâã ãâã ãâã right joyned with it it is to goe before one and direct him the straight way to such a place Thus ãâã ãâã ãâã ãâã ãâã Prov. 3. 6. and 11. 5. is the rendring of ãâã ãâã ãâã ãâã ãâã which signifies to set right or rectifie and so to cut a way right is to put one and keep one in the right way We render it direct thy paths and way in those places of the Proverbs and then the Gospel of Christ the word of truth being most fitly resembled to a way much better than to a sacrifice ãâã ãâã ãâã ãâã ãâã rightly to cut the word of truth is to goe uprightly and according to the truth before others in Christianity And that was Timothies part as a Doctor or Bishop to lead them both by his example and doctrine the right way that is prescribed by Christ without falling into any errors or ill practice V. 16. Shunne The Hebrew ãâã ãâã ãâã ãâã ãâã circumdedit signifies also divertit turning away or back as well as going round an is by the Septuagint or Greek translator of the Old Testament rendred no onely ãâã ãâã ãâã ãâã ãâã often to encompasse and ãâã ãâã ãâã ãâã ãâã once Ios 6. 3. but also ãâã ãâã ãâã ãâã ãâã declino to decline or avoid 1 Kin. 18. 11. and twenty times ãâã ãâã ãâã ãâã ãâã averto to put from us or fly from From hence it is that one of these interpretationsbeing set for the other according to the frequent manner of these writers or else by the power of the Passive or Meane differing from the Active ãâã ãâã ãâã ãâã ãâã here and Tit. 3. 9. signifies to avert decline avoid fly from the same with ãâã ãâã ãâã ãâã ãâã avoid v. 23. for which and in the same matter the word ãâã ãâã ãâã ãâã ãâã avoiding is used 1 Tim. 6. 20. Thus doth Origen use the word against Celsus speaking of Christs going aside when the Pharisees consulted to kill him Mat. 12. 5. ãâã ãâã ãâã ãâã ãâã It is no degenerous or cowardly thing to flie from dangers providently and not to mix with them where it signifies declining and so avoiding of dangers And so Hesychius renders ãâã ãâã ãâã ãâã ãâã not onely ãâã ãâã ãâã ãâã ãâã it should be ãâã ãâã ãâã ãâã ãâã encompassing but also ãâã ãâã ãâã ãâã ãâã avoid slie from ãâã ãâã ãâã ãâã ãâã look to which is so to look to to consider as to avoid Rom. 16. 17. if there be danger in it So Iosephus of Moses ãâã ãâã ãâã ãâã ãâã He avoided or took heed lest many should imitate the impurity of his speeches and l. 2. De bell Iud. c. 12. ãâã ãâã ãâã ãâã ãâã swearing is avoided by them in a passive sense Who they are which are here to be avoided and taken heed of is not obscurely set down in the following words viz. the Gnosticks that colluvies of Hereticks consisting of divers branches differing one
spoken of in both verses the impious carnal Gnosticks this of their wicked lives is supposed in the 8 th verse having been already ver 6. sufficiently express'd and so as of them whose lives of carnality and pretensions of perfection were so contrary it had been affirmed ver 6. that they lie and doe not the truth so in that 8 th verse 't is said with little change they deceive themselves and the truth is not in them which only adds to the former the consideration of their danger that they thus brought upon themselves they flattered themselves to their ruine whereas v. 9. If they would acknowledg their sins and danger and forsake them and flie to God for pardon upon repentance he having promised it to such would be faithfull and just to forgive them their sins would deal with them according to his promise And then follows v. 10 If we say that we have not sinned which is directly all one with we have not sin v. 8. see Ntoe on c. 3. a. that is if these men that thus live pretend still that they are the perfect as of their followers in Irenaeus we read that they called themselves the spiritual and affirmed that all the foulest actions did no more pollute them then gold was polluted by being in the mire or the sun beams by shining on a dunghill they make God a lyar which is an addition to their lying first ver 6. and then deceiving themselves v. 8. and so frees these repetitions from tautologie that is directly give God the lie who hath every where declared such actions as these men practised confidently abominable pollutions c. to be most vile and most punishable sins And so this appears to be the full meaning of this verse and being so leaves no place of disputing from hence whether of any regenerate man it can be said at any time that he hath not sinned in that notion which belongs to that phrase in these Epistles of S. John and is explained Note a. on ch 3. to belong to wilful advised deliberate sin for sure these Gnostick soul livers were farre from regenerate men That this is the full meaning of the place will farther appear by the words immediately subsequent ch 2. 1. These things I write unto you that ye sin not which are very fitly adapted to this purpose for there is no such way to perswade men not to fall off into those soul sins that now solicited them as this of undeceiving them in this point and assuring them that if they lived Gnostick lives they should never be deemed perfect men which as long as they entertained themselves with any hopes of nothing could convince them of the necessity of so saking them Whereas any other way of understanding the place would not tend to that end of exhorting and warning them not to sin For if it were to be understood of all the best mens being guilty of sinne how could that be a way of inforcing on them their duty of not sinning Many more arguments might be used by refuting all other imaginable interpretations of this place to confirm this but this one of the Context may be sufficient which accordingly in the next Chapter pursues the same subject more expresly Hereby we know that we have known him that we are true Gnosticks indeed and not those that falsly assume that name truly perfect men such as Christianity was designed to make us if we keep his commandements v. 3. practise those vertues of purity and charity which Christ commandeth and then v. 4. just as here in this Chapter but more largely and explicitly then in this verse He that saith I have known him that is calls himself a Gnostick perfect man and keepeth not his commandements lives so contrary to the rules of piety and purity and all Christian vertue as these pretended Gnosticks doe ãâã ãâã ãâã ãâã ãâã is a lyar just as c. 1. 6. we lie and the truth is not in him as c. 1. 8. the truth is not in us But who so keepeth his word v. 5. that is lives according to the strict commands of Christ ãâã ãâã ãâã ãâã ãâã in this man hath the love of God been truly perfected he may on some grounds of truth pretend to perfection of charity toward God to which these Gnosticks falsly pretended and so was the occasion of all this discourse of pretended perfection when men live in vile sins as after of that perfect love which if truly such casteth out fear ch 4. â CHAP. II. 1. MY little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father Jesus Christ the righteous Paraphrase 1. My tender Christians I write this to you which I have last written v. 6 7 8 9 10. see ch 1. note b. to deterre and forewarn you of this deceit that so many are now fall'n into that you may not be drawn away into the heresie and impurities of the Gnosticks either by following them into unclean bestial sins or by depending on and pretending to such a perfection in your selves which may secure you in any one act of deliberates sin but that if you have fallen or shall fall into any such act that then persently you confesse it and forsake it freely and lay hold on Christ who for your encouragement you may know is on God's right hand acting as an advocate for those that have sinn'd and now reform and amend their lives and when the Church praies to him for any laps'd sinner he is just and faithfull to perform his promise to hear the Churches prayers and to present them to his Father and to manage all that belongs to such to their best advantage 2. And he is the propitiation for our sins and not for ours only but also for the sins of the whole world Paraphrase 2. And he having entred by blood into the holy place that is having died for us and gone to heaven where he is now invested with power which he exerciseth in our behalf is a powerfull means of reconciling God to us of obtaining free pardon for our sins on condition of our giving of our selves up to new life and not for ours onely but for all the sins of all the world of men on condition of faith in Christ and new life 3. And hereby we do know that we know him if we keep his commandments Paraphrase 3. And this is a character by which it may be discerned whether we truly know Christ or no as the Gnosticks call themselves by that name which signifies knowledge 1 Tim. 6. 20. that is whether we have a right notion of Christ as he is our advocate v. 1. and propitiation for our sins v. 2. and of his Gospel or no viz. if we do what he commandeth us to do live obedient to the directions of Christ see note on c. 1. b. 4. He that saith I know him and keepeth
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as ãâã ãâã ãâã ãâã ãâã signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâesse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
imaginable that of those other three which had so lately been affirmed to testifie the same v. 6. this would have been affirmed in other so much plainer words ãâã ãâã ãâã ãâã ãâã are to one purpose or agree in one If there had been any reason thus to vary the phrase it would probably have been by applying the obscurer phrase to those three of whom it had been before sufficiently affirmed and the more perspicuous and explicite to the three in heaven of whom it had not been formerly affirmed and not so directly contrary as here we finde it is Secondly the only reason pretended why ãâã ãâã ãâã ãâã ãâã are one should not inferre really as literally it doth the unity of the Trinity being this because ãâã ãâã ãâã ãâã ãâã agree in one is attributed to the three on earth That argument is of no kinde of force for the parallel here held between those in heaven and those on earth being only in respect of the testimonies and of the number of the testifiers there is no necessity that the Apostle or we should extend it to all other circumstances or if there were it would be as reasonable to interpret the latter by the former the ãâã ãâã ãâã ãâã ãâã they are to one purpose by the ãâã ãâã ãâã ãâã ãâã they are one which were absurd and is not imagined as the former by the latter Indeed no reason for either of them But on the other side having to the mention of the three witnesses in heaven annex'd out of the Christian doctrine the ãâã ãâã ãâã ãâã ãâã these three are one it was reasonable when he came to the other three of whom that could not be affirmed to affirm of them as much as the matter would bear that is that they are ãâã ãâã ãâã ãâã ãâã testifiers to the same purpose though not ãâã ãâã ãâã ãâã ãâã of one and the same nature Lastly if it were granted that ãâã ãâã ãâã ãâã ãâã are one did note as ãâã ãâã ãâã ãâã ãâã doth the according of their testimonies yet that no way excludes the unity of the testifiers because both those senses may belong to the place and be true the unity of the testifiers necessarily inferring the according of their testimonies though the according of the testimonies inferâe not the unity of the testifiers And then both these being so consequent one to the other and so pertinent to the Apostle's purpose viz. the consent of all witnesses to the truth he had to prove and the words being in themselves so clear for the asserting of the unity there can be no pretence or reason to doubt but this is the importance of them One thing onely is here needful to be added that in the King's MS. and many other Copies a great part of these two verses is left out and in stead of them no more read but this ãâã ãâã ãâã ãâã ãâã For there are three that bear witnesse the spirit and the water and the bloud But of this it must first be observed that the ordinary reading hath the authority of many antient and all but one printed Copies secondly that the omission may have been casual by the error of some scribe who having transcribed in the Copie before him as far as ãâã ãâã ãâã ãâã ãâã his eye might by error passe to ver 8. where the same words are again repeated and so leap over what is in the midst and immediately subjoin what there immediately follows after ãâã ãâã ãâã ãâã ãâã Many examples of visible omissions on this occasion are observable in this and most other MSS. as might largely be evidenced and it is that to which the hast of transcribers and the necessity of taking off the eye from the Copie renders them very liable Which error being once committed in one Copie he that should come after and transcribe that might upon judgement and reason omit somewhat more viz. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã because those two parts of the verse being set distinctly by way of opposition to two for mer ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the former verse in which those two were being once lost these latter were by congruity to goe after them and to be left out also To which purpose it is observable that as to these two phrases there is yet a greater variety in the Copies the Syriack and Arabick having the ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and these three are one or to one purpose and many Copies having ãâã ãâã ãâã ãâã ãâã on the earth which yet have not the former verse which shews that the former casual error was first committed before this other which was taken up on judgement and that all that followed the one where there was no place of choice did not where there was choice chuse to follow the other Thirdly that it is not imaginable how if this of the King's MS. and those others were the right reading this which is now in the ordinary Copies should get in unlesse it were by grosse fraud and forgery for to the infirmities of a Scribe to which omissions may these additions cannot be imputable Fourthly that if the addition be thought imputable to a fraud on one side the leaving it out may much more reasonably be imputed to a fraud on the other side For first supposing it thus far equal that as the omission was useful to the Arrians and Anti-Trinitarians so the addition was of advantage to the Catholicks or Orthodox yet it is presently visible that the interest of those that were condemned in the Church as hereticks was far greater and the necessity more pressing on their part that I mention not the greater likelihood of hereticks adventuring to make use of such a forgery to leave out the words and commit this fraud then that of the Catholicks was to put them in For if the words be once acknowledged to be the words of Scripture it gives a conclusion to all the hereticks pretensions and it necessarily follows first that they that deny the Trinity most diametrically oppose the plain words of Scripture the ãâã ãâã ãâã ãâã ãâã these three here secondly that they that deny the Unity contradict distinctly S. John's affirmation of ãâã ãâã ãâã ãâã ãâã these three are one thirdly that they that deny the holy Ghost to be God and yet do not affirm him to be a creature and consequently conclude him to be nothing but the vertue and efficacy of God do oppose the plain words here which distinguish the holy Ghost from the Word and from the Father as much and in the same manner as the Word or second hypostasis from the Father on one side or from the holy Ghost on the other And so as long as these words stand in force it is not possible for the hereticks doctrines to be maintained and therefore it is that Socinus and his followers find it necessary to
railing accusation but said The Lord rebuke thee Paraphrase 9. Whereas the chief of the good Angels in a controversie with the prince of Devils or evil angels about the Temple of the Jewes which God commanded to be reedified Zach. 3. 1. did not think fit to give him any reproachfull words but only said to him The Lord rebuke thee c. v. 2. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves Paraphrase 10. But these Gnosticks that pretend to know all things upon this conceit speak contumeliously of those things which are out of their reach above their knowledge but in things which nature it self even in irrational creatures and so in them teaches them to be unlawfull they against light of nature wilfully ingulf and immerse themselves in those things 11. Woe unto them for they have gone in the way of Cain and ran greedily after note f the error of Balaam for reward and perished in the gainsaying of Core Paraphrase 11. Woe to them For three things they are notable for first Hatred malice and persecuting of their fellow-Christians whereupon S. John in all his Epistles inculcates charity even proceeding to murther it self as Cain did to his brother secondly the great villanie that Balaam to get a reward insnared the Israelites in see Rev. 2. 14. and thirdly the contempt and rebellion against superiours such as was in Core against Moses and Aaron see note c. and this will suddainly bring certain ruine upon them as it did on those other 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds note g trees whose fruit withereth without fruit twice dead plucked up by the roots Paraphrase 12. These are unfit to be admitted as blemished sacrifices were unlawfull to be offered to your festival Christian meetings adjoined to the Sacrament see note on 1 Cor. 5. g. and coming thither they feed there luxuriously Men that make a shew like clouds in the air as if they had much water in them for the making men grow and bear fruit in godlinesse but indeed are empty and have nothing in them and consequently are carried about from one vanity to another as clouds that are easily driven by the wind Trees they are such as in the Autumne defaced and deprived of their very leaves as for fruit they are not of the kind that beareth that for in stead of Christian fruits of purity c. these Gnosticks bring forth all kind of impurities and so after their Christianity falling back into these villanies they are twice dead in sin once before then again after their conversion see 2 Pet. 2. 22. and so fit for nothing but eradication which shall certainly befall them together with the Jewes with whom they complie and join against the Christians 13. Raging waves of the sea foaming out their own shame wandring stars to whom is reserved the blacknesse of darknesse for ever Paraphrase 13. Unsetled fierce tumultuous people troubling all the world and like the sea in another respect foaming out those obscenities that they ought to be ashamed of taking upon them to be teachers but are uncertain wandring teachers departing from the true faith delivered to them And to such starres as these eternal darknesse is reserved their just reward and punishment 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord note h cometh with ten thousand of his Saints Paraphrase 14. To these men belongs that prophecie of Enoch against wicked men those of the old world whose excision he foretold pronouncing fearfull destruction against them from heaven by the ministery of his holy Angels those infinite multitudes and hosts of them which attend and execute the judgments of God 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices and all their proud contumelious language which the enemies of God and men have spoken against Christ and his Apostles and all his faithfull members that for their constancy to the faith are hated and reproached and persecuted by them 16. These are murmurers complainers walking after their own lusts and their mouth speaketh note i great swelling words having mens persons in admiration because of advantage Paraphrase 16. These are proud presumptuous persons that refuse to be governed alwaies unsatisfied and querulous at their present condition following their own lusts without any restraint of laws even of nature it self talk great high things of their Simon and Helena as superiour to the makers of the world crying up some mens persons as deep perfect knowing men to the despising of all others and all this to get gain by it to avoid persecutions from the Jews 17. But beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ Mat. 24. 10 11 12. and from him oft repeated by the Apostles particularly S. Peter 2 Pet. 3. 3. 18. How that they told you there should be mockers in the last time who should walk after their own ungodly lusts Paraphrase 18. That before the coming of that fatal vengeance on the Jewes there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors see note on 2 Pet. 3. a. and give themselves up to all impious living 19. These be they who separate themselves note k sensual having not the Spirit Paraphrase 19. These despise scorn and separate from all others as being much more perfect then others calling themselves the spiritual and all others meer animal men that have nothing of the Spirit in them whereas indeed they themselves are the animal men and have nothing of the Spirit to which they so pretend far from any thing of true Christianity or spirituality and so their sensual actions convince 20. But ye beloved building up your selves on your most holy faith note l praying in the holy Ghost Paraphrase 20. But you my brethren persevering and growing in saith according to that doctrine of truth and purity delivered to you v. 3. and keeping to the publick assemblie where the holy Spirit useth to assist and where he that hath the gift of prayer performs that duty see Ephes 6. 18. and joining with him constantly 21. Keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Paraphrase 21. Continue in your zeal and constancy toward God and in your hope and dependence on him for mercy to
Saints of the earth have but a weak claim to one of these and perhaps as weak to the other which is never seated but in an humble breast so if they had the best claim of any men now in the world it would not raise or intitle them to the gift of Revelation any more then of Tongues and Miracles of New light then of speaking Arabick removing mountains or foretelling things to come § 10. Two other places there are in the next chapter Joh. 8. which sound as much for the interest of the Pretenders and signifie as little v. 31 32. If ye continue in my word c. ye shall know the truth and the truth shall make you free But that must be expounded by another idâome of the Sacred dialect taken notice of and exemplified Mat. 9. Note d. when one thing onely being designed to be said another is premised preparative to it And so here to them that continue in Christ's word that is in constant obedience to it the promise is that the truth shall make them free that is that the doctrine of Christ being thus continued in shall procure them a most valuable freedome To which continuing in Christ's word the receiving the knowledge of the truth being preparative it is accordingly set down before it but not as part of the promise being necessarily presupposed in the condition Christ's word v. 31. and the truth being all one and the knowing it pre-required to continuing in it However nothing of New light can possibly be intimated by this knowing the truth but onely that which by Christ's preaching was made known unto them § 11. The second place in that chapter is v. 43. Why doe you not understand my speech Even because you cannot hear my word But that hath no more aspect on this matter then the former had 'T is only the rendring an account of the reason why Christ's expressions seemed strange unto them why they did not acquiesce in believe all he said unto them but still disputed against it viz. the disagreeableness of his doctrine to their carnal humors and fancies their impatience of such severe precepts as he came to propose to them § 12. Another ground is fetch'd from 1 Cor. 2. in many verses thereof which are sufficiently cleared and vindicated to their proper sense by the several Paraphrases upon them but especially v. 15. He that is spiritual judgeth all things c. But how little that belongs to the justifying this claim will soon be discerned by inquiring who is the ãâã ãâã ãâã ãâã ãâã or spiritual there without question such an one as is said to have received the Spirit which is of God v. 12. Such were the Apostles and others of that time which by the descent of the holy Ghost were taught and instructed in all things which belonged to their office to reveal to the world to whom they had Commission to preach And of such an one there is no question but that he ãâã ãâã ãâã ãâã ãâã discerneth all things comes to the knowledge of all those parts of God's will which have before been kept close with God as mysteries which the Angels knew nothing of but are now by Christ and his Spirit which saith he should teach them all things convincingly made known to have been the subject of the antient prophecies And the arguments that such an one useth to convince others being not fetch'd from humane reason or the Artist's Topicks of probation but only from proofs afforded by this Spirit of God Miracles gifts of Tongues Voices from heaven old Prophecies c it therefore follows that as he by these means comes to know these mysteries so no worldly wise man Philospher or the like called the ãâã ãâã ãâã ãâã ãâã animal man before is qualified to argue or dispute against him And so this hath no propriety or peculiarity of aspect on these future times wherein as that which was revealed to those Apostles is sufficiently communicated to us by ordinary means in the writings of the Scripture so there can be no necessity or use of extraordinary § 13. Others are pleased to argue from 1 Joh. 3. 24. Hereby know we that he abideth in us by the Spirit which he hath given us But that will soon vanish if we observe the notion of ãâã ãâã ãâã ãâã ãâã Spirit enlarged on in Note on Luk. 9. e. in many places of the New Testament for the temper absolutely or more strictly a gracious pious temper or disposition of minde and so the Spirit which he hath given us may there very commondiously signifie that gratious charitable disposition which being so eminently in Christ is by his example and his precepts recommended and by our continuing in his discipleship communicated to us and wrought in us The understanding it so in that place is very agreeable to the former part of the verse he that keepeth his commandements dwelleth in him and he in him that is every obedient servant of his continueth in Christ that is adhereth to Christ and Christ continueth in him and so he receiveth all gracious influences from him particularly that of charity or loving his fellow-Christians as Christ gave us Commandment v. 23. that special piece of Christian temper so largly exemplified and so strictly required by Christ of all his Disciples And so again we see the phrase used c. 4. 13. By this we know that we abide in him and he in us because he hath given us of his Spirit The ground of that speech is laid v. 12. If we love one another God abideth in us and his love is perfected in us that is our charity to others is an evidence of our continuing to receive divine infusions and influences from God for love or charity is such and that a proof that we have transcribed imitated that love which he hath exemplified to us for this is meant by his love being perfected in us as his sufferings are filled up and perfected in us when they are imitated by us when we suffer for well-doing as he did the end of a copie or pattern being this that we shoul transcribe it and so the taking it out imitating it as we ought to do the only way of giving it its due perfection And so that whole verse is but a Paraphrase on that speech of Christs By this shall all men know that ye are my disciples if ye love one another Christ bringing his scholars and followers up in the practice of this duty beyond all others And upon this is built that which immediately follows and so it must be interpreted by it By this we know that we abide in him and he in us ãâã ãâã ãâã ãâã ãâã because or that he hath given us of his Spirit that is this is a sure ãâã ãâã ãâã ãâã ãâã by which we may conclude our living like disciples of his our not having forsaken him as other uncharitable Gnostick hereticks appear to have
Is 42. 1. whence these verses are taken which Prov. 8. 20 is rendred ãâã ãâã ãâã ãâã ãâã truth and signifies so when t is rendred ãâã ãâã ãâã ãâã ãâã judgement Jer. 5. 4. Psal 37. 6. and Job 3. and ãâã ãâã ãâã ãâã ãâã Isai 32. 26. and oftentimes ãâã ãâã ãâã ãâã ãâã righteousness which is all one with ãâã ãâã ãâã ãâã ãâã truth and so in Hesychius ãâã ãâã ãâã ãâã ãâã not as 't is false printed ãâã ãâã ãâã ãâã ãâã judgement signifies truth or else being rendred judgement it is to be taken in the same sense as if 't were rendred truth as indeed ãâã ãâã ãâã ãâã ãâã judgement is the title of the prime Christian virtue Righteousness or equity in judging Mat. 23. 23. And either way it here signifies the Gospel and so v. 20. also V. 20. A bruised reed The reed is the weak infirme man the bruising of that reed is his falling into sin and the flaxe on fire that is burning in the illychnium or lampe see Isa 43. 17. Jud. 15. 14. 16. 9. is the man again the smoaking flax ãâã ãâã ãâã ãâã ãâã is when the flame is out or burns darkly for want of oyle and yet there remains some fire in the flaxe and that smoakes or shines dimmely in stead of flaming and answerable to that is the man in whom Grace is decayed but yet not desperately or irrecoverably gone out some sparks of good being still left in him and this person in this estate Christ is so farre from destroying or triumphing over that he doth most tenderly cherish and labour to restore such an one in the spirit of meeknesse to a firme habit of Christian practise again This is Christs practise at his coming into the world as designing to plant not the unsinning legal perfect but the syncere Evangelicall righteousnesse through the world which is the meaning of the phrase that followes untill he bring forth or send forth judgment into victory the Hebrew Is 42. 3. is he shall bring forth and the word untill is taken out of v. 4. where the same sense is repeated again judgment again signifies the Gospel that is Christian Evangelicall righteousnesse see Note c. and though ãâã ãâã ãâã ãâã ãâã in the old Testament signifies for ever Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 5. 3. Am. 1. 11. yet that is when it renders ãâã ãâã ãâã ãâã ãâã which signifies both to victory and to eternity but here seeming to be the Epitome or breviate of the following words v. 4. he shall not fail nor be discouraged it most probably signifies victoriously and notes that the Gospel shall be so set up over the world that he shall not faile or be discouraged that is either 1. the bruised reed shall not faile or be broken worse then it is nor the flaxe be discouraged or quench'd or else 2 dly the Messias shall not faile c. till he have set judgment on the earth that is till he have set up the profession of the Gospel in the world among the Heathen if the Jewes will not receive it By this rendring of it 't will appeare what is the meaning of ãâã ãâã ãâã ãâã ãâã in the Hebrew of Isaiah and ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã in the Septuagint sure that ãâã ãâã ãâã ãâã ãâã judgement in truth should be set for true judgement and rendred so he shall bring forth true judgment and and so 't will remain that ãâã ãâã ãâã ãâã ãâã shall be the summe of the following words v. 4. he shall not faile nor be discouraged till he have set judgment on the Earth and so the consequents both in Isaiah and here will be the same There and the Isâles shall wait for his law here and in his name shall the Gentiles trust Ib. Not breake It is the custome of all writers very frequent in the sacred dialect to use phrases whereby they understand much more then they doe expresse an example of it we have in this verse out of the Prophet where Christs not breaking the bruised reed signifies his great mercy and kindnesse in repairing and restoring and curing the bruised weakling and so his not quenching the smoaking flax is his enlivening quickening enflaming that fire or spark of grace or goodnesse which was almost quench'd So ãâã ãâã ãâã ãâã ãâã idle word v. 36. is much more then idle vain even blasphemous speeches So Eph. 5. 11. where the Gentile foule abominations taken up by the Gnosticks are called ãâã ãâã ãâã ãâã ãâã unprofitable works of darknesse meaning surely not that they brought in no profit or advantage but the greatest danger and mischief in the world So ãâã ãâã ãâã ãâã ãâã is a wicked and not only an unprofitable servant So in Philoxenus's Glossary Nequam ãâã ãâã ãâã ãâã ãâã and Nequitia ãâã ãâã ãâã ãâã ãâã and so in Cyrils Greek Glossary So in Hesiod ãâã ãâã ãâã ãâã ãâã an unprofitable man is he that neither understands himself nor heeds others the most sencelesse wretchlesse person Of the same nature is illaudatus unpraised in Latine of which see A. Gellius l. 2. c. 6. where he proves that word to signifie omnium pessimum ac deterrimum the worst and basest of all And so l. 7. c. 11. he makes ãâã ãâã ãâã ãâã ãâã riotous intemperate unprofitable uselesse ill-mannerd detestable to be all one the interpretation of the Latine Nequam a wicked man but literally good for nothing So ãâã ãâã ãâã ãâã ãâã which properly signifies without law and ãâã ãâã ãâã ãâã ãâã a breach or commission against the law is oft set to signifie the highest degree of obdurate prophane sinning 2 Thess 2. 8. being there spoken of Simon Magus the most blasphemous apostate So though ãâã ãâã ãâã ãâã ãâã literally signifies to transgresse and may belong to the least sin as being a variation from the strict rule of the Law yet ãâã ãâã ãâã ãâã ãâã he that transgresses 2 Jo. 9. and so ãâã ãâã ãâã ãâã ãâã transgressor since the solemn title of Julian signifies an Apostate So 2 Tim. 3. 3. ãâã ãâã ãâã ãâã ãâã those which doe not love the good is set to expresse the most virulent haters of the orthodox pious Christians So 1 Cor 13. 6. where 't is set down as the character of the charitable man ãâã ãâã ãâã ãâã ãâã he rejoyceth not in iniquity the meaning is he is very much troubled and sorrowfull so v. 5. ãâã ãâã ãâã ãâã ãâã the charitable man is not puft up signifies much more then so that he is extremely humble So in the third commandement of the Decalogue where 't is said of the perjured person that the Lord will not hold him guiltlesse that sure signifies that God will look on him and deal with him as a most guilty punishable person And so 1 Pet. 1. 18. ãâã ãâã ãâã ãâã ãâã vain conversation is most
remission not that they that were here guilty should never after repent or upon repentance be accepted This is not said here or in any other place but rather the contrary is every where affirmed in the Scripture which offereth Repentance to all and that so really that by the grace of Christ and the Holy Ghost assisting his word they may receive it and promiseth pardon to all be they never so great sinners so they doe amend their lives sincerely and lay hold on Gods mercy in Christ and this is particularly apply'd to those Pharisees by force of Christs prayer for his crucifiers which was certainly heard Father forgive them that is deny them not the means of forgivenesse the power of Repenting and forgivenesse if they shall repent And accordingly the Apostles after teach that God had exalted Christ to his right hand to give repentance unto Israel Act. 5. 31. that is to all Israel Act. 2. 36 and 38. and particularly those crucifying rulers Act. 3. 17. whose ignorance is there as on the crosse by Christ urged to make their case the more hopefull not that it was not notoriously vincible and criminous but that they had not yet received all those means and methods of the Holy Ghost for their conversion the greatest of all being yet behind the raising up Christ from the dead to be such a sign to move them as Jonas was whereupon v. 38. c. he tells them that that only sign more they should have though they were a malitious and adulterous generation and when that was witness'd by the descent of the Holy Ghost upon the Apostles and the preaching and miracles wrought by that descent then they that come not in to Christ shall never be forgiven nor be capable of any farther means of working Repentance in them this being indeed the last that should ever be allow'd them Ib In this world c. This phrase seems to referre to a perswasion of the Jewes that some sins which could not be forgiven upon their sacrifices whether their daily sacrifices or that on the great day of Expiation and so are irremissible ãâã ãâã ãâã ãâã ãâã in this age might yet be remitted and pardon'd ãâã ãâã ãâã ãâã ãâã in that to come which sometimes signifies among them the age of the Messias sometimes the state after death see note on Lu. 1. 0. But of this sin unrepented of saith Christ there is no place for any such hope That opinion of yours that every Jew hath his part in the age to come as that notes the age of the Messias there being now no farther Messias to be look'd for by you shall stand you in no stead if you stand out impenitently against all this light and manifestation of divine power now evidently testifying that I am the Messias And for the state after death when that comes and your sentence is once past there will be small hope of relief or release for you V. 36. Idle word The word ãâã ãâã ãâã ãâã ãâã may bear proportion in sense to the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies vain indeed but frequently false because that which is false wants the solidity and substance of Truth So ãâã ãâã ãâã ãâã ãâã vanity and lyes Prov. 30. 8. Or as the Greek ãâã ãâã ãâã ãâã ãâã is derived quasi ãâã ãâã ãâã ãâã ãâã when the words are without deeds agreeing to them Thus ãâã ãâã ãâã ãâã ãâã vain speech Eph. 5. 6. is not unprofitable but false speaking such as with which they are advised that they be not deceived But 't is farther observable from the Scripture style mention'd Note e. which uses to signifie more then the words literally import that the word ãâã ãâã ãâã ãâã ãâã unfruitful Eph. 5. 11. and ãâã ãâã ãâã ãâã ãâã vain doe signifie not only the negation of but contrariety to all profit that is the greatest wickednesse and so may ãâã ãâã ãâã ãâã ãâã here The advice of Pythagoras ãâã ãâã ãâã ãâã ãâã Let it be more desirable to thee or choose rather to cast a stone at an adventure then an idle speech where it is evident that ãâã ãâã ãâã ãâã ãâã is at least a rash speech and such as from which a man himself or others may as probably receive some considerable hurt as from a stone rashly cast we have reason to expect And accordingly in this place R. Stevens mentions another reading ãâã ãâã ãâã ãâã ãâã in stead of ãâã ãâã ãâã ãâã ãâã every wicked word Thus will the ãâã ãâã ãâã ãâã ãâã be the same with ãâã ãâã ãâã ãâã ãâã evil things v. 35. and thus it may referre to the notion of ãâã ãâã ãâã ãâã ãâã used for reproach and contumely c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime not every word which tends not to some special end of Christian edification appears by the next verse where they are affirm'd to be such as for which under Christ men are sure to be condemn'd and not by evil works or actions only V. 44. Three dayes c. That Christ was not in the earth three nights it is clear and therefore the way of interpreting this place must be taken from a figure which expresses one whole thing by two parts of it Thus the heaven and the earth in S. Peter 2 Pet. 3 7. see Note e. signifie the world And the natural day consisting of night and day and beginning among the Hebrews at Evening is here meant by this phrase night and day and so Christ is said to be three dayes and three nights in the earth though the first natural day he was not in the grave any part of the night but the latter part of the Friday all Saturday and so much of Sunday as untill the Sun approached their Horizon The reckoning of Daies by the Jewes was by the ãâã ãâã ãâã ãâã ãâã evening and morning which made up the naturall day so among the Athenians also see A. Gellius l. 3. c. 2. And as it is practised in the businesse of Circumcision which was precisely observed the eighth day if the child were born in one day though but half an hour before the end of it that is before the beginning or evening of the next that half hour was counted for one of the eight daies because say they legall daies are not accounted from time to time or from houre to houre so is it here that part of Friday wherein he was buried was the first day of this number Thus when Lu. 9. 28. 't is sayd about eight daies after Mat. 17. 1. and Mar. 9. 2. 't is after six daies that is after six daies complete the first and the last being not complete and so though numbred by one yet omitted by two Evangelists and accordingly the space of these very three daies of Christs lying in the grave untill his resurrection are
or any sent from God is not despised or undervalued so much any where as among his own country men and kindred who knew his birth here below but know not of his commission from heaven 58. And he did not many mighty works there because of their unbeleif Annotations on Chap. XIII V. 8. Hundred fold That great proportion of an Hundred fold in the harvest is no such prodigious encrease as men imagine For though it were strange that to the number of the bushels of seed there should be an hundred times so many brought home by way of increase because a great deal of the corn that is sowed miscarries and comes to nothing yet it is easie to observe that from one single corn which is here referr'd to by the ãâã ãâã ãâã ãâã ãâã c. and ãâã ãâã ãâã ãâã ãâã in Mark that is one an hundred there oft comes so many branches and stalks and grains in all those stalks as may easily and ordinarily make up the number sometimes of thirty sometimes of sixty nay sometimes of an hundred fold though the truth is the hundred fold is the liberallest proportion and so is set down as the highest degree of fruitfulnesse in the good ground See c. 19. 29. V. 12. Hath The word ãâã ãâã ãâã ãâã ãâã signifies here as 't is plain by the parable to use to occupy to traffick with grace to take that care of it which belongs to so great a treasure so saith Phavorinus in the word ãâã ãâã ãâã ãâã ãâã To have is used for to take care of to keep thus perhaps may ãâã ãâã ãâã ãâã ãâã signifie Heb. 12. 28. though it be capable of another rendring as there we shall see V. 19. Vnderstandeth ãâã ãâã ãâã ãâã ãâã signifies ordinarily laying to heart thinking on considering ãâã ãâã ãâã ãâã ãâã saith Didymus and so ãâã ãâã ãâã ãâã ãâã Luke 2. 19. seems all one with it and so Suidas ãâã ãâã ãâã ãâã ãâã to consider or think on and ãâã ãâã ãâã ãâã ãâã and Hesychius ãâã ãâã ãâã ãâã ãâã So ãâã ãâã ãâã ãâã ãâã Consider and please thy self in private And so Prov. 21. 12. the Septuagint renders Maschil by ãâã ãâã ãâã ãâã ãâã and so Psal 106. 7. and so here v. 15. consider and turn answerable to Ezech. 18. 28. because he considereth and turneth away from his sins Ib. This is he That the ãâã ãâã ãâã ãâã ãâã signifies literally not Him that receives the seed but that which is sown either ãâã ãâã ãâã ãâã ãâã the seed in S. Luke or ãâã ãâã ãâã ãâã ãâã the word or the like appears both by the parable in which answerable to it is the ãâã ãâã ãâã ãâã ãâã c. some fell that is in sowing fell and also more particularly by the parallel place Luke 8. 11. where 't is said that ãâã ãâã ãâã ãâã ãâã the seed is the word and v. 14. instead of the ãâã ãâã ãâã ãâã ãâã sown is the ãâã ãâã ãâã ãâã ãâã that which falls which must needs be the corn and not the ground and in S. Mark c. 4. 19. 't is clearly the corn and not the man or the ground that becometh unfruitful and therefore 't is clear that as ãâã ãâã ãâã ãâã ãâã he referres to the whole precedent oration when any one heares c. so the ãâã ãâã ãâã ãâã ãâã sown is the whole of that part of the parable the seed and the ground and the sowing and the fowles picking it up all together and then ãâã ãâã ãâã ãâã ãâã signifies is denoted by Only 't is true that in the following expression ãâã ãâã ãâã ãâã ãâã this is he that heareth c. the word is is taken a little otherwise and the phrase signifies this is it that is the seed sown in that ground or in complexe the seed with its ground is it which denoteth or by which is denoted he that heareth c. By both which 't is observable that in the Scripture Dialect the word ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã this is doth either as S. Augustine saith signifie significat signifies or significatur is signified that is denotes one thing which is answerable to another whether it be the sign or the thing signified sometimes the signe as v. 19. the ãâã ãâã ãâã ãâã ãâã this is it that is signified by the seed sown by the path side and sometimes the thing signified as v. 20. ãâã ãâã ãâã ãâã ãâã this is it which signifieth him which heareth the word c. and so v. 22. and 23. V. 28. Enemy The phrase ãâã ãâã ãâã ãâã ãâã literally enemy man is here an Hebraisme the like as we shall find Hest 7. 6. the man adversary or adversary man is this wicked Haman And so it restrains not the word here to a man but leaves it in the latitude that ãâã ãâã ãâã ãâã ãâã alone would be a man or devil V. 35. Vtter The word ãâã ãâã ãâã ãâã ãâã must be rendred I will poure out for saith Hesychius ãâã ãâã ãâã ãâã ãâã it signifies to send forth so as a fountain doth water or as a Tree its juyce or moysture Thus ãâã ãâã ãâã ãâã ãâã which Psal 19. 3. and so Psal 119. 171. and Psal 145. 7. is rendred ãâã ãâã ãâã ãâã ãâã signifies scaturire or exundare to pour forth water from within it as here the ãâã ãâã ãâã ãâã ãâã what was before kept close within V. 52. Scribe The ãâã ãâã ãâã ãâã ãâã Scribe here set opposite to ãâã ãâã ãâã ãâã ãâã disciple signifies him that is skilful in the Mosaical Law as the disciple is he that hath thereto superadded the knowledge of the Gospel or any man consider'd as furnished with sacred instructions and observations out of the Law and the Prophets and their ãâã ãâã ãâã ãâã ãâã any skill in the mysteries of the old Testament or Jewish religion who when he becomes a Disciple or turns Christian he becomes furnish'd with the mysteries of the New Testament By this means he is here said to be like the house-keeper who for the maintaining of his family all the year long is supposed to have a repository for provisions which is here call'd his ãâã ãâã ãâã ãâã ãâã or store-house and there to have layd in provisions of both sorts new and old the new of daily pureyance and the old which we call the store And being thus furnish'd when any entertainment is to be made he brings forth and useth what is necessary of both So for the furnishing a table he brings forth his hot and cold meat that which is new dress'd and that which remains of former meals And so in all other parts of Occonomy New and old garments in the wardrobe Thus doth this knowing Jew being now farther instructed by Christ lie under an obligation of performing as occasion requires all actions both of Morall and Christian virtues but first and especially of Christian which are the new
notation of the phrase as to behod the face signifies to wait attend as a servant Psal 123. 2. as a Minister to be ready at hand to doe whatsoever is commanded Thus in Elias Levita speaking of the word Mitateron he is saith he ãâã ãâã ãâã ãâã ãâã princeps facierum Prince of faces that is Angelus qui semper videt faciem regis excelsi c. an Angel which always beholds the face of the high King c. that is of God And both these put together make up the full sense of the words which yet farther note a more eminent sort of Angels V. 19. Shall aske It is somewhat uncertain what is the meaning of ãâã ãâã ãâã ãâã ãâã here For that it is not in the Active which is ordinarily used for asking see c. 21. 22. is clear and if it be rendred in a Passive sense then it will be whatsoever they shall be required to and referre to the one or two that are taken v. 16. that is required to goe along with the admonisher which being here part of Christs institution it may consequently be said of it as a promise from Christ ãâã ãâã ãâã ãâã ãâã c. it shall be unto them from my father that is my father shall give authority to that which they being thus called or required ãâã ãâã ãâã ãâã ãâã shall agree on The reason of which is given v. 20. For where two or three are thus assembled in my name according to my appointment there am I in the midst of them This hath that degree of appearance of truth that I thought fit here to mention it but not so much certainty as to put it in the margent or to impose it as the primary sense in the Paraphrase V. 23. Servants The servants here that the King or Lord is supposed to call to account seem to be those which are intrusted by him to negotiate for him such as are mentioned c. 25. 14. and Lu. 19. 13. And proportionably his reckoning with them here v. 24. is all one with that Mat. 25. 19. and the same phrase ãâã ãâã ãâã ãâã ãâã is used in both places which in S. Luke who calls him a King also as he is here c. 19. 5. is express'd by commanding his servants to be called that he might know how much every one had gained by trading that is what every man had gotten and had ready to bring him in above the money which he received That is there set down to be a very strange encrease one pound had been improved into ten v. 16. another into five pounds v. 18. and in S. Matthew five are encreased into five more two into two more And so in both Evangelists some such encrease is brought in by every one but only by him that had laid it up in a napkin and been perfectly idle done nothing with it Agreeably to this it here followes that one of these servants when he comes to be reckon'd with is found upon account to be endebted to his Lord ten thousand talents which at the rate of 750 ounces of silver to a talent and of five shillings an ounce arises to one thousand eight hundred seventy five thousand pounds a vast sum of money And that being required he was no way able to make payment and so was adjudg'd by his Lord as such debtors are wont to be sold c. upon this his petition to his Lord is that he will bear with him a while and he will repay him all that upon account was due unto him all the ten thousand talents And thereupon his Lord mooved with pity towards him not only ãâã ãâã ãâã ãâã ãâã released him from that sentence of selling and imprisoning before decreed against him but also remitted him ãâã ãâã ãâã ãâã ãâã the whole debt the ten thousand talents for which he was cast into prison 'T is true indeed that the word ãâã ãâã ãâã ãâã ãâã here used and rendred debt doth also signifie usury or interest and so might be thought to signifie here not the whole debt but only the interest that would be due for the forbearance of it for the space that he now desired To this also the words of the servant's request seem to incline which were only these that he would have patience that is grant him some time promising if he would to pay him the whole summe and not desiring the forgivenesse or remission of that But although ãâã ãâã ãâã ãâã ãâã sometimes signifies use yet it signifies a loane or debt also and so it is express'd to doe here v. 30. 32. 34. and the Arabick reads Colla mah alaihi all that was upon him all that he was lyable to or responsible for now that was plainly not only all the interest that his desired forbearance would arise to but even the principal it self For though the servant doth not beg the absolute remission of that but uses the ordinary forme of insolvent debtors which desire patience or release from prison and labour to encline the Creditor to that by fair promises that he shall lose nothing by them yet Gods mercy express'd by this of the Lords and the example set to us in the former passage v. 22. of plenary and absolute forgivenesse of what is already suffered and not only of what may follow will certainly extend it to the whole summe and not suffer it to be restrained to no more then the Creditors request the interest for forbearance And so the other part of the Parable his dealing with his fellow-servant doth demonstrate also for there that which he would not forgive was in all reason answerable to that which the Lord had forgiven him differing only in the quantity of it so few denarii on eight parts of an ounce to so many Talents and answerable to that is the brothers trelpasse against me in proportion to thy sins against God and that is there called ãâã ãâã ãâã ãâã ãâã in a word which is not capable of that ambiguity the debt v. 30. not the interest and ãâã ãâã ãâã ãâã ãâã all that debt and therefore this is most reasonably to be pitch'd on as the meaning of the place and the Conclusion from thence this plain truth that Gods pardons here in this life are not to us Absolute while we become uncharitable to our brethren but according to the petition in our Lords Prayer answerable to our dealings with others and so conditional and are no longer likely to be continued to us then we perform that condition V. 28. Took him by the throat The word ãâã ãâã ãâã ãâã ãâã is not only to choak or throttle but also according to the use of the Hebrew ãâã ãâã ãâã ãâã ãâã which sometimes is rendred ãâã ãâã ãâã ãâã ãâã 1 Sam. 16. 14. sometimes ãâã ãâã ãâã ãâã ãâã signifies to pluck to exagitaâe to trouble to hale to shake to terrifie and so it may here signifie V. 34. Tormentors ãâã ãâã ãâã ãâã ãâã saith Hesychius it not
between Christs Resurrection and Ascension is in no other place of the New Testament express'd by this phrase of the kingdome of Christs father and lastly because 't is not here the kingdome of Christ to which it was pretended that his Resurrection instated him and yet would not be perfectly true as that excludes or is taken abstracted from his Ascension but the kingdome of his father which belongs particularly to the time after the general resurrection 1 Cor. 15 24 and 28. for then and not till then is the kingdome again delivered up to the father For these reasons I say that interpretation being laid aside there is a second that offers it self by observing the words or word ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and rendring that within a while as seems to be most agreeable to the use of it v. 64. of this chapter and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shewed both by Euthymius's Scholion and by the Vulgar Latines amodo in all the places and so also by the Context in those places see Note on c. 23. m. If this be accepted then the meaning will be that after a while or within a short time he means to part with them and then that is after that short time he will drink no more of the fruit of the vine till he meet them again in Heaven and drink of that new wine that is turn this bodily into a spiritual festival express'd by lying as at meat with Abraham Isaac and Jacob in the kingdome of heaven Luke 14. 15. As for this fruit of the vine the corporal food that he will then drink that with them in heaven can no more be concluded from the ãâã ãâã ãâã ãâã ãâã until that day then that Mary ceased to be a Virgin or had children after the birth of Christ from the ãâã ãâã ãâã ãâã ãâã until that Mat. 1. 25. But the truth is there is yet a third way of interpreting this verse which by comparing it with the words in S. Luke seems much the most probable of all that his ãâã ãâã ãâã ãâã ãâã fruit of the vine signifies the cup in the Passover peculiarly or the cup of Charity in the postcoenium of the Passover wherein the Sacrament of Christs blood was founded For that Christ was now to dye and neither before nor after his death and resurrection to eat any more Passovers with them or any more to drink this cup of Charity now designed to a Christian use is sufficiently evident To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you before I suffer meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church for ever after And therefore it is observable in S. Luke that the words are directly applyed c. 22. 16. to the Passover I have desired to eate this passover for I will no more eate ãâã ãâã ãâã ãâã ãâã thereof or of that that is of the Passover c. and by repeating of the words again of the cup v. 18. it is all reason that that be rendred of the cup in the passover or the Sacramental cup of Charity as the former of the bread in that postcoenium This appears to me an unquestionable rendring and clearing of all difficulties viz. that Christ will no more use these typical adumbrations being himself now really to perform what was adumbrated by them to passe suddainly from earth to heaven through a Red sea of blood and there to complete also the mystery of the Sacrament by uniting his Disciples one to another and making them all partakers of his riches there And that this is fit to be preferred before the second interpretation by the rendring of ãâã ãâã ãâã ãâã ãâã amodo within a while will be judged by the parallel phrases both in Mark and Luke where 't is ãâã ãâã ãâã ãâã ãâã I will from henceforth by no meanes drink c. Mar. 14 25. and so once in Luke also c. 22. 16. and the second time ãâã ãâã ãâã ãâã ãâã I will not drink V. 30. Sung an Hymne It was the custome of the Jewes after supper to say Grace and then to say or sing ãâã ãâã ãâã ãâã ãâã verses or songs especially over the Paschall lambe saith Paulus Burgensis at which time saith he they were wont to sing from the 112 to the 119 Psalm the matter of those Psalmes agreeing perfectly with the Paschal lambe This may have been the Hymne or rather Hymnes or Psalmes which Christ sang here with his disciples see P. Fagius in Annot. upon the Chaldee paraphrase Deut. 8. But 't is also not improbable that it was some other Hymne accommodated to this particular institution of Christs and this sung by them all in the same manner as we read of the Christians Hymne Acts 4. 24. V. 59. False-witnesse the profess'd coming in and entertaining of false witnesses against Christ will not seem strange if it be remembred that among the Jewes in actions against seducers of the people or false prophets it was lawful to say any thing whether true or false no man being permitted to say any thing in defence of them In the condemning of other men they expected a day and a night to see if any thing could be produced which might profit the Prisoner but not in these cases of false prophets and seducers of the people to Idolatry See P. Fagius in his Notes on the Chald. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr c. 11. So it is said in the story of Steven they did ãâã ãâã ãâã ãâã ãâã suborne men and again ãâã ãâã ãâã ãâã ãâã v. 13. they substituted false witnesses c. Besides the Sanhedrim were so resolved to take away his life that they did professedly seek false witnesse that should come and swear any thing against him v. 59. And what was here done in their processe against him is just the Antitype or farther impletion of that which was first performed on Jeremy c. 26. v. 8 9. V. 63. Adjure thee 'T was a custome among the Jews to Adjure which was by some form of execration layd upon the person if he did not speak and answer truly This among them obliged the person Adjured as much as if he had taken an oath and therefore Christ though before he had held his peace now being adjured thinks himself bound to answer him Many examples we have of this in the Old Testament Judg. 17. 2. the silver which thou hast lost and about which thou didst use execration that is didst adjure So Prov. 29. 24. of the partaker with the thief that is so secret he heareth cursing and betrayeth it not that is will not reveal though he be adjured 1 Kings 8. 31 If any man sin against his brother ãâã ãâã ãâã ãâã ãâã and he impose on him an imprecation to adjure
in a new tomb which he had provided for himself hewn out of a rock and rolled a great stone to the place of entrance into the 61. And there was Mary Magdalen and the other Mary sitting over against the sepulchre 62. Now the next day that followed the day of the preparation the chief priests and Pharisees came together unto Pilate Paraphrase 62. after the day was ended whereon he was crucified probably on Friday evening 63. Saying Sir we remember that that deceiver said while he was yet alive After three days I will rise again 64. Command therefore that the sepulchre be made sure until the third day lest his disciples come by night and steal him away and say unto the people He is risen from the dead so the last errour shall be worse then the first Paraphrase 64 And therefore to prevent any more seduction of the people in this matter be pleased to appoint a guard to attend the sepulchre until that third day be past lest his disciples that cannot but remember his words do accordingly come and take away his body out of the grave in the night time and then perswade the people that he is risen from the dead which if it should happen the peoples belief that he is risen from the dead would prove a more dangerous seduction than any they have yet faln into 65. Pilate said unto them Ye have a watch go your way and make it as sure as you can Paraphrase 65. guard of Roman souldiers at your service see note on Lu. 22. 1. Go and use any means that you know or are wont to use to secure the grave 66. So they went and made the sepulchre sure sealing the stone and setting a watch Paraphrase 66. by two means 1. by fastning a seal upon the stone that they might discern if it were opened and 2. making use of a guard of souldiers to watch and keep it Annotation on Chap. XXVII V. 5. Hanged himself What is here meant by ãâã ãâã ãâã ãâã ãâã or how 't is reconcileable with what is related of Judas Act. 1. 18. hath been a matter of some doubt and difficulty That he hanged himself is affirmed by many of the Ancients Origen and S. Chrysostome and his followers and Juvencus and Leo but especially by the Epistle that bears the name of Ignatius to the Philippians but sure was not written by him And some reverence is due to these authorities Otherwise that which the words most easily and promptly bear and which they might possibly mean by those words which we interpret to hanging is this that he fell into a violent suffocating fit of sadness or melancholy and grieved so excessively as to wish himself dead and then suddenly fell flat upon his face for so Hesychius renders ãâã ãâã ãâã ãâã ãâã only falling on the face not down any steep place and then burst Act. 1. 18. And Phavorinus ãâã ãâã ãâã ãâã ãâã it signifies falling forward on the mouth on the face and ãâã ãâã ãâã ãâã ãâã He is said to lye ãâã ãâã ãâã ãâã ãâã who lyeth upon the face and opposite thereto is lying on the back This seems to be Theophylact's understanding of it who speaking of the excessive sorrow that the incestuous Corinthian if not timely absolved might probably fall into expresseth it by ãâã ãâã ãâã ãâã ãâã coming to a suffocation as Judas did And this seems to have caused Oecumenius on the Acts having resolved that he died not by hanging to fly to some fables of Papias of his being so swoln that he could not pass by a chariot in the way c. In which fable I suppose there might probably be so much truth that by this fit of extreme melancholy he was so swoln that as the Text saith he burst asunder and his bowels gushed out So in Aelian where 't is said of Poliager ãâã ãâã ãâã ãâã ãâã being reproach'd he was suffecated that is to be interpreted by the words immediately precedent ãâã ãâã ãâã ãâã ãâã scoffs have not onely grieved men often but also killed them with grief Thus in Chrysostome ãâã ãâã ãâã ãâã ãâã is to be suffocated through grief strangled as it were or miserably affected with conscience And though it signifie not in this sense to die yet it doth note a violent disease stifling and suffocating for want of vent and affecting the patient so as to produce that death which Judas soon came to after this falling upon his face and then as upon a violent stopping all natural passages which the violence of despair had wrought in him bursting asunder his guts breaking out at his navel Act. 1. 18. That exceeding horrour and grief being the only thing here mention'd as that which immediately followed and came in naturally at that point of the story the death it self following it is not certain how long after and so particularly mention'd by S. Luke in the Acts on the occasion of the election of a Successor into his place Thus the Hebrew ãâã ãâã ãâã ãâã ãâã that is rendred in the old Testament by ãâã ãâã ãâã ãâã ãâã signifies to be choaked or suffocated not only with an halter but with an excessive grief or trouble on the soul and in the Arabick among the Physicians it signifies an angina and the suffocating of the mother in Avicen so also ãâã ãâã ãâã ãâã ãâã is that suffocation of the body in time of sleep which they call incubus or the night-mare And for the use of it in the Bible 't will be observable how 't is used Tobit 3. 11. where the woman that had been so reproached for killing her seven husbands hearing it ãâã ãâã ãâã ãâã ãâã grieved extreamly so as not to hang her self sure for the story shews shedâd not so but so as to fall into a deep melancholy a spice of this disease of suffocation a consequent of which was her wishing her self dead as she expresses it v. 13. ãâã ãâã ãâã ãâã ãâã I desired that thou wouldst take me away from the earth and why should I live any longer v. 15. and ãâã ãâã ãâã ãâã ãâã If thou do not think good to kill me c. And though one passage v. 10. seem to incline the other way as when upon consideration of the reproach and sadness that would come upon her father she represseth her design If I shall do this it shall be a reproach c. yet this is not of much validity because this consideration might be made use of to dispel her melancholy that grew so violently upon her and to divert her to a more profitable course commending of her state to God in prayer as she did v. 11. and this as fitly and as properly as from the intention of hanging her self Adde to this that she that was so pious a person and prayes so heartily v. 11 12. and in that prayer confesses no such guilt but only I have desired thee to release me from the earth and in
frequent fasting were now on a day of fast 19. And Jesus said unto them Can the children of the bridechamber fast while the Bridegroom is with them As long as they have the Bridegroom with them they cannot fast Paraphrase 19. See Mat. 9. 15. e. 20. But the dayes will come when the bridegroom shall be taken from them and then shall they fast in those dayes 21. No man also seweth a piece of new cloth on an old garment else the new piece that filled it up taketh away from the old and the rent is made worse Paraphrase 21. if he doe not take care not to run that error that patch of new cloth see Mat. 9. 16. 22. And no man putteth new wine into old bottles else the new wine doth burst the bottles and the wine is spilled and the bottles will be marred But new wine must be put into new bottles 23. And it came to passe that he went through the corn-fields on the sabbath day and his disciples note a began as they went to pluck the eares of corn Paraphrase 23. See Mat. 12. 1. 24. And the Pharisees said unto him Behold why doe they on the sabbath day that which is not lawful 25. And he said unto them Have ye never read what David did when he had need and was an hungred he and they that were with him 26. How he went into the house of God in note b the daies of Abiathar the high priest and did eat the shew-bread which is not lawful to eat but for the priests and gave also to them which were with him Paraphrase 26. in the time of Abimelech just before Abiathar's coming to the high priesthood 27. And he said unto them The sabbath was made for man and not man for the sabbath 28. Therefore the son of man is Lord also of the sabbath Paraphrase 28. See Note on Mat. 12. a. Annotations on Chap. II. V. 23. Began The phrase here in the Greek is a little unusual ãâã ãâã ãâã ãâã ãâã literally thus They began to journey plucking c. But the truth is the word ãâã ãâã ãâã ãâã ãâã began here is but a ãâã ãâã ãâã ãâã ãâã or an unsignificant Expletive as in the parallel Mat. 12. 1. and in very many places more where generally ãâã ãâã ãâã ãâã ãâã he began to speak is no more then ãâã ãâã ãâã ãâã ãâã he said and so particularly Lu. 3. 8. bring forth fruits c. and begin not to say that is doe not say within your selves We have Abraham c. and so Acts 1. 1. ãâã ãâã ãâã ãâã ãâã c. which Jesus began to doe and teach that is which he did and taught So ãâã ãâã ãâã ãâã ãâã he answered and said a pure Expletive many times when there had gone nothing before to which an answer could be accommodated as c. 11. 14. when to the figtree ãâã ãâã ãâã ãâã ãâã he answered and said to it So ãâã ãâã ãâã ãâã ãâã seeming or thinking is sometimes taken as Mat. 3. 9. ãâã ãâã ãâã ãâã ãâã c. think not or seem not to say is parallel to that of Lu. 3. 8. ãâã ãâã ãâã ãâã ãâã begin not to say that is say not within your selves and so in many other places as hath been formerly shewn see Note on Mat. 3. 9. e. So ãâã ãâã ãâã ãâã ãâã going Lu. 8. 14. which hath no signification but what belongs to the ãâã ãâã ãâã ãâã ãâã chaoked following ãâã ãâã ãâã ãâã ãâã they are choaked So the word ãâã ãâã ãâã ãâã ãâã Mat. 18. 23. ãâã ãâã ãâã ãâã ãâã a man King that is a king and so ãâã ãâã ãâã ãâã ãâã found Lu. 1. 18. ãâã ãâã ãâã ãâã ãâã they were found returning that is returned And so here ãâã ãâã ãâã ãâã ãâã they began to goe or travaile c. is no more then ãâã ãâã ãâã ãâã ãâã they went plucking or as they went they plucked V. 26. In the c. The notation of the Preposition ãâã ãâã ãâã ãâã ãâã for the time not then present but soon after succeeding is remarkable Mat. 1. 11. where ãâã ãâã ãâã ãâã ãâã cannot be understood or rendred under the Babylonish deportation for that will not be found true in the history Jechoniah being not born under the captivity but before and being King Jer. 24. 1. and so carried captive into Babylon ãâã ãâã ãâã ãâã ãâã therefore must there signifie next before as the Latine sub doth often note sub finem libri a little before the end of the book and many the like and so 't is most true Josias beg at Jechoniah c. next before or neer about the Babylonish deportation So in like manner here ãâã ãâã ãâã ãâã ãâã may not be rendred under Abiathar the high Priest for it was in Abimelechs time who was Abiathars father 1 Sam. 21. and the story is known that Abimelech and the rest of the Priests almost the whole family were by Sauls appointment slain for succouring David at this time Abiathar here named peculiarly escaping out of this slaughter 1 Sam. 22. 20. and succeeding in the high priesthood upon this occasion and so continuing long under Davids reign famous for bringing him the Ephod c. 36. 7. and he and Zadoc especiall assistants to his affairs 2 Sam. 15. 35. It is therefore necessary that ãâã ãâã ãâã ãâã ãâã here must be so rendred as to denote the time immediately preceding Abiathars being high Priest And this uncertain signification of Prepositions in the New Testament proceeds from the like of the Hebrew in the Old For so ãâã ãâã ãâã ãâã ãâã which is often rendred ãâã ãâã ãâã ãâã ãâã under is often ãâã ãâã ãâã ãâã ãâã before also Gen. 13. 10. and 27. 7 10. and 36. 11. and 50. 16. and in many other places to note the time precedent So in like manner for place as well as time For when Mat. 21. 19. 't is said that Christ saw a figtree ãâã ãâã ãâã ãâã ãâã it must not be rendred in but at some distance from the way for so in Mark we read ãâã ãâã ãâã ãâã ãâã seeing a fig tree afarre off CHAP. III. 1. AND he entred again into the synagogue and there was a man there which had a withered hand Paraphrase 1. the Synagogue at Capernaum c. 1. 21. 2. And they watched him whether he would heal him on the sabbath day that they might accuse him Paraphrase 2. And the Pharisees v. 6. desirous to have somewhat to lay to his charge thought they had now an opportunity and therefore observed greedily what he would doe to this lame man whether he would heal him on the Sabbath day or no. 3. And he saith unto the man which had the withered hand Stand forth 4. And he saith unto them Is it lawfull to do good on the sabbath days or to do evil to save life or to kill but they held their peace Paraphrase 4. Which do you conceive to be most
his head But if ãâã signifie conterere then it referres to the ãâã ãâã ãâã ãâã ãâã in Pollux the instrument ordinary among Apothecaries to rub or scrape the inside of the vessel that the oyntment stick not to it In one of these two notions I doubt not but 't is taken and the Hebrew ãâã ãâã ãâã ãâã ãâã which is rendred sometimes ãâã ãâã ãâã ãâã ãâã is also by the Sepuagint ãâã ãâã ãâã ãâã ãâã excutio and ãâã ãâã ãâã ãâã ãâã to strike against the ground and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã to poure out Prov. 5. 16. and ãâã ãâã ãâã ãâã ãâã to open and that very agreeable to the moystnesse or thinnesse of the Nard which before was mentioned V. 12. First day of unleavened bread Some difficulty there is in the Old Testament about the beginning of the feast of unleavened bread arising from the comparing of Exod. 12. 6. 8. and Lev. 23. 5. Numb 28. 16. In Exodus on the fourteenth day of the moneth Nisan at even the Passover is to be killed v. 6. and the flesh eat that night v. 8. and v. 17. 18. their eating of unleavened bread is to begin at the fourteenth day of that moneth at even and to last till the 21 day of that moneth at even whereas in Leviticus and in Numbers 't is distinctly said In the fourteenth day of the first moneth at even is the Lords Passover and on the fifteenth day of the same moneth is the feast of unleavened bread and agreeably Josephus Antiq. l. 3. ãâã ãâã ãâã ãâã ãâã on the fifteenth day of the feast of unleavened bread followes the Passover and last seven days These will soon be reconciled if first we suppose that the Jewes fourteenth day begin at the Sun-set of the thirteenth according to the first calculation Gen. 1. The evening and the morning were the first day and the importance of the word ãâã ãâã ãâã ãâã ãâã night and day for the naturall day And then secondly that betwixt that time and the next evening being the full time that belonged to the fourteenth day all that belonged to the Passover was to be done the place of eating it prepared the lambe killed and dressed and eaten about the conclusion of that 24 houres according to that of Moses Exod. 12. 8. They shall eat the flesh in that night not the night with which the fourteenth day began but the night or evening concluding or shutting up the fourteenth day that is not deferre the eating it any longer then that night leave none of it till the morning v. 10. And then thirdly that this day of the Passover being the Eve or preparation of the seven days feast of unleavened bread they were that day before Sun-set that is before the fifteenth day began to purge out or remove all remainders of leavened bread out of their houses and to eate the Passover with unleavened which seems to be referred to by S. Paul 1 Cor. 5. and then the feast of unleavened bread was to begin and last seven days that is from the evening that concluded the fourteenth and began the fifteenth day Lev. 23. 5. Numb 21. 16. to the evening the conclusion of the 21. Exod. 12. 18. and beginning of the 22 day Agreeable to this is that of Josephus Ant. l. 2. speaking of this feast ãâã ãâã ãâã ãâã ãâã we keep that feast eight days beginning from the fourteenth day of the moneth wherein at even they were to eate unleavened bread Exod. 12. 18. and then to keep the feast of unleavened bread seven days after From this explication of those texts of the Old Testament the controversie about the time of Christs and the jewes keeping this Passover here in the New may be decided And first the precise time of this ãâã ãâã ãâã ãâã ãâã the first day of unleavened bread be defined On the thursday evening then wherein the thirteenth day of the moneth was concluded and the fourteenth day or ãâã ãâã ãâã ãâã ãâã day and evening and morning began expres'd here by two characters 1. ãâã ãâã ãâã ãâã ãâã the first day of unleavened bread not the first day of the feast of unleavened bread or the first of the seven daies but the preparation to that feast wherein the leaven was put out of their houses 2. ãâã ãâã ãâã ãâã ãâã when they kill'd the Passover that is on the evening which began that Paschal day at the end of which the Pascal lamb was wont to be kill'd and eaten The disciples say unto him Where wilt thou that we go and prepare that thou eat the Passover For according to the usual custome that night and the next morning the Jewes were wont to prepare and make ready cleanse the house remove all leavened bread out of it and at length lay the cloth dresse the meat and eat the Passover about the evening or night after But the truth was Jesus our Passover was to be sacrificed that is crucified himself before the next evening or night wherein the Paschal lamb used to be eaten and therefore he resolved to keep it sooner viz in the former part of that Paschal ãâã ãâã ãâã ãâã ãâã This saith the learned Grotius is the importance of my time is at hand Mat. 26. 18. and of ãâã ãâã ãâã ãâã ãâã I keep the Passover that is in respect of the suddennesse of my death approaching I will keep it presently and Luk. 22. 15. I have earnestly desired to eat this Passover with you before I suffer But this not by eating the Lamb That was to be slain by the Levites 2 Chron. 35. 6. and sacrificed in the Temple Deut. 16. 2 6. and that so it continued at this time and after appears by the story of Cestius learning by this means from the Priests the number of the Lambs that were sacrificed and the people that were present at a Passover and that on the the fourteenth day at even onely that is at the conclusion of that day But another Passover which was not sacrificed and accordingly of that which Christ took it is no where said in the Gospels that it was sacrificed not ãâã ãâã ãâã ãâã ãâã but only ãâã ãâã ãâã ãâã ãâã I keep or celebrate and ãâã ãâã ãâã ãâã ãâã I eat it but eaten as a memoriall of the afflictions and deliverance out of Aegypt viz. unleavened bread and bitter herbs and nothing else To this purpose it may be observed that as Joh. 13. 1. the time there specified for the supper v. 2. is ãâã ãâã ãâã ãâã ãâã before the feast of the Passover Upon which it is added that Jesus knew that his hour was come that he should passe out of this world unto the Father that is that he our Passover should be sacrificed and so himself passe before the Passover intimating that what he now doth at this supper was upon this consideration that he knew he should not live to eat the Lamb with them So at the
ãâã to receive So by Analogie might ãâã ãâã ãâã ãâã ãâã be ãâã ãâã ãâã ãâã ãâã to hope from But the truth is there is not in the Bible any such notion of the word ãâã ãâã ãâã ãâã ãâã but the word constantly signifies to distrust or despaire So Esth 14. 19. Judith 9. 12. Isa 29. 19 ãâã ãâã ãâã ãâã ãâã forlorne persons in a desperate condition So also Ecclus 22. 22. ãâã ãâã ãâã ãâã ãâã feare not and ch 27. 21. ãâã ãâã ãâã ãâã ãâã is without hope and 2 Mac. 9. 18. ãâã ãâã ãâã ãâã ãâã despairing and in all the Bible in no other sense but that of distrust or despaire And this will very well agree with the Context also thus The heathens give and lend to other men knowing that they may want themselves and so designing their present act of charity with reflection on themselves that they to whom they lend or give may doe as much for them at another time but the Christian is to doe his acts of charity without any such purpose or designe of receiving any retribution from man and yet need not distrust or doubt or be discouraged in his work For though he lose that present advantage yet God who is the great rewarder ãâã ãâã ãâã ãâã ãâã the God of recompence or retributions to which the next words referre your reward shall be plentifull and so v. 38. ãâã ãâã ãâã ãâã ãâã it shall be given unto you will not see him a loser by it he may be as confident through the blessing of God which is promised to an Almes-giver that he shall be never the worse for any thing he thus gives or lends as if he had in his view a present retribution from him to whom he hath given or lent To this sense perfectly agreeable is that Apostolicall saying of Barnabas in his Epistle p. 251. ãâã ãâã ãâã ãâã ãâã doubt not to give neither murmure when thou givest give to every one that asketh thee where the ãâã ãâã ãâã ãâã ãâã before giving and the ãâã ãâã ãâã ãâã ãâã after doubting and murmuring make up the full notion of ãâã ãâã ãâã ãâã ãâã distrusting or desparing here and seem to be set by him as his way of rendring this speech of Christ In the same sense ãâã ãâã ãâã ãâã ãâã is used in Teles his Commentary of riches and poverty where speaking of Covetousnesse that it permits not men to use or communicate their wealth he addes ãâã ãâã ãâã ãâã ãâã some mens illiberality and diffidence hath sealed up their possessions V 38. Running over It being acknowledged that ãâã ãâã ãâã ãâã ãâã signifies being poured out 't will follow that ãâã ãâã ãâã ãâã ãâã must by Analogie with other words signifie abundantly poured out So we may measure it by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and many more in the New Testament and generally the word ãâã ãâã ãâã ãâã ãâã in Composition is an ãâã ãâã ãâã ãâã ãâã to encrease and augment the signification and so must be understood in this place To poure out being a note of plenty and this of being more then poured out of very great abundance V. 40. Perfect What is the full meaning and Grammaticall construction of ãâã ãâã ãâã ãâã ãâã hath been intimated Note on 2 Cor. 13. c. To it I here adde the consentient judgment of Epiphanius A disciple saith he is not above his Master ãâã ãâã ãâã ãâã ãâã but let him be made perfect as his own Master was of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings that is ready for persecution and evil speaking CHAP. VII 1. NOW when he had ended all his sayings in the audience of the people he entred into Capernaum 2. And a certain Centurions servant who was dear unto him was sick and ready to die 3. And when he heard of Jesus he note a sent unto him the Elders of the Jewes beseeching him that he would come and heal his servant Paraphrase 3. some of the principall men among 4. And when they came to Jesus they besought him instantly saying that He was worthy for whom he should doe this 5. For he loveth our nation and he hath built us a synagogue Paraphrase 5. For said they he is though a Roman commander a great lover of the nation and religion of the Jewes and hath express'd that by an act of speciall piety and favour to us 6. Then Jesus went with them and when he was now not farre from the house the Centurion sent friends to him saying unto him Lord trouble not thy self for I am not worthy that thou shouldest enter under my roof 7. Wherefore neither thought I my self worthy to come unto thee but say in a word and my servant shall be healed Paraphrase 7. but in stead of thy trouble of coming give but thy command by word of mouth and I make no doubt but that will cure my servant 8. For I also am a man set under authority having under me souldiers and I say unto one Goe and he goeth and to another Come and he cometh and to my servant Doe this and he doth it Paraphrase 8. though I am but a subordinate commander yet my commands are obeyed by all under me though given by word of mouth without my own presence to see them executed 9. When Jesus heard these things he marvailed at him and turned him about and said unto the people that followed him I say unto you I have not found so great faith no not in Israel Paraphrase 6. This heathen officer hath exercised a greater act of belief or faith in my power then any jew yet hath done 10. And they that were sent returning to the house found the servant whole that had been sick 11. And it came to passe the day after that he went into a city called Naim and many of his disciples went with him and much people 12. Now when he came nigh to the gate of the city behold there was a dead man carried out the only son of his mother and she was a widdow and much people of the city was with her Paraphrase 12. and she being a widdow and by this losse of her only son left desolate all the neighbourhood were come to her to lament and mourn with her and to attend the funerall 13. And when the Lord saw her he had compassion on her and said unto her Weep not 14. And he came and touched the biere and they that bare him stood still and he said Young man I say unto thee Arise 15. And he that was dead sate up and began to speak and he delivered him to his mother Paraphrase 15. spake and so evidenced himself to be revived 16. And there came a feare on all and they glorified God saying That a great prophet is risen up among us and that God had visited his people Paraphrase 16. And they were all
the Context concerning afflictions determin'd to it signifies to be discouraged to play the coward So 2 Cor. 4. 16. when upon the consideration of the afflictions which attend the preaching of the Gospel he yet resolves that the gain which they are to receive by it is more then the losse of life it self to him and thereupon contrary to all discouragements ãâã ãâã ãâã ãâã ãâã we are not afraid or discouraged for if our outward man be destroyed if we should suffer any affliction even to death it self yet c. So Ephes 3. 13. Wherefore I beseech you ãâã ãâã ãâã ãâã ãâã not to be discouraged or afraid or disheartened in your Christian course on occasion of my afflictions suffered for you for this that I suffer for you is your glory matter of incitement not of discouragement to you And these are all the places where the word is used in the New Testament V. 5. Weary me The word ãâã ãâã ãâã ãâã ãâã is twice used in the New Testament here and 1 Cor. 9. 27. It is an Agonistical word in the first use of it belonging to the ãâã ãâã ãâã ãâã ãâã or cuffers which was one of the Grecian exercises or to the ãâã ãâã ãâã ãâã ãâã which was a mix'd exercise made up of cuffing and wresting together and is the thing referr'd to in that place to the Corinthians among whom the Isthmii agones one of the four sorts of them in Greece were celebrated Now the word coming not from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã as against all Analogie some would have it but from ãâã ãâã ãâã ãâã ãâã and that from ãâã ãâã ãâã ãâã ãâã a lividnesse or blewnesse under the eyes or on the face and that such as is caused by blowes signifies distinctly to strike in the face with the fist or with caestus which they used in their hands to cuffe with and so as the word ãâã ãâã ãâã ãâã ãâã to get the adversary under him belongs there to wrestling so this ãâã ãâã ãâã ãâã ãâã to cuffing and both together make up the ãâã ãâã ãâã ãâã ãâã the exercise so called from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã as requiring all strength to the using of it which saith S. Chrysostome the Apostle referres to there From this Agonistical use of the word ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã another is which is gotten into common use for reproaching or putting any man to shame that blewnesse under the eyes or on the face being a visible mark of being beaten And thus as the Latine suggillatio so this Greek word is used among the Latines Consulatus Auli saith Cicero non tam Consulatus est quà m Magni nostri hypopion His Consulship is a meer contumely or reproach to Pompey who made him Consul So in Nilus ãâã ãâã ãâã ãâã ãâã Narr 6. speaking of the valiant expressions of a gallant woman he saith ãâã ãâã ãâã ãâã ãâã that he received them as contumelies and upbraidings of his own impatience And thus the word is to be taken in this place either Lest her continual coming shame me or Lest she coming so oft at last let loose her tongue to contumelies and railings at me But the former is the most proper sense most agreeable to the acception of ãâã ãâã ãâã ãâã ãâã in the sacred dialect being the Greek of ãâã ãâã ãâã ãâã ãâã which Psal 103. 9. is rendred ãâã ãâã ãâã ãâã ãâã and so 1 Thess 2. 16. signifies long duration or continuance and is ordinarily rendred for-ever and answerable exactly to the designe of the Parable set down v. 1. that we ought to pray ãâã ãâã ãâã ãâã ãâã and that by doing so we should make God ashamed as it were to deny or cast off our importunity Hence it is that the Fathers in their prayers and speeches to God use the phrase ãâã ãâã ãâã ãâã ãâã I put thee to shame to wit by continual importuning ãâã ãâã ãâã ãâã ãâã in S. Basils Liturgie I put thee to shame thou that art the onely good So in the Psaltery of the Greeks in which there are so many prayers mix'd ãâã ãâã ãâã ãâã ãâã c. Vnlesse O Lord thy goodnesse put thee to shame that is extorted this from thee Which expression of theirs as it referres without all doubt to this of S. Luke and is but another way of paraphrasing Gods being wrought on by way of importunity so it is a clear evidence of the truth of what hath been said of the notion and importance of this word ãâã ãâã ãâã ãâã ãâã in this place V. 7. Though he bear long The meaning of ãâã ãâã ãâã ãâã ãâã here is best found by comparing the verse with Ecclus 35. 19. where speaking of God ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã The mighty one will execute judgement and will not delay nor be slack toward them So ãâã ãâã ãâã ãâã ãâã patience or long sufferance signifies slacknesse in punishment or deferring of it And so that verse there is but a paraphrase of this The difference is 1. that this is by way of Interrogation which we know serves onely to increase the force of the Affirmation and 2. that ãâã ãâã ãâã ãâã ãâã in the close is in the Participle which though it be easily supplied with the Verb ãâã ãâã ãâã ãâã ãâã ordinarily understood yet in very ancient copies as that most ancient one in the Kings Library and so in that which S. Chrysostome and Antiochus and the ancient Translator and also the Syriack and Arabick made use of it is read ãâã ãâã ãâã ãâã ãâã And so the sense is complete Doth he delay or Is he slack toward them or in doing justice to them Certainly he shall not See Theophylact The occasion of Christs saying this in this place may seem to be to take off the great stumbling block from the Disciples or converted Jews who as yet saw nothing but afflictions toward themselves and Christ were persecuted for Christianity whereas the Jews that held out against Christ continued prosperous in it To these our Saviour both here and ch 21. 28. gives assurance that an heavy vengeance shall light upon this nation that it shall be utterly laid wast that the Jewish religion which as long as it lasted seemed a great prejudice against the faith and doctrine of Christ shall be destroyed that the persecuted believers shall be delivered and this that should suddenly come to passe within the age of some that then lived Mat. 16. 28. Mat. 26. 64. and Joh. 21. 22. To the same purpose it is that the Apostles in their Epistles when they speak to these converted Jews scattered abroad upon the persecution in Judaea do very frequently mention the suddennesse and certainty of this vengeance on the Jews and destruction of their Temple and worship as an argument of great force to keep those converts in their faith who as
there being one peculiar nation the Iews which were more fully then all the world besides instructed in this truth he at last came to this people was pleased to be born and live and do miracles among them and these that were his own people did not entertain him as sent from God but rejected and put him to death 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name Paraphrase 12. But all that received that is believed on him were by him advanced to be the adopted sons of God 13. Which were note b born not of blood nor of the will of the flesh nor of the will of man but of God Paraphrase 13. To wit those which live according to the will of God and neither the naturall nor carnall nor bare morall principle 14. And the word was made flesh and note c dwelt among us and we beheld his glory the glory note d as of the only begotten of the Father full of grace and truth Paraphrase 14. And this eternal word was born in humane flesh assumed our nature and in that flesh of ours as in a tabernacle appeared among us most gloriously in such a manner as was not competible to any but the one true eternal son of God And whereas the former tabernacle wherein God was pleased to dwell had in it the law that ministration onely of death 2 Cor. 3. 7. precepts of exact obedience he now in the tabernacle of his flesh by his incarnation and passion c. is all full of grace that is exceeding mercy and whereas the whole business of that tabernacle was nothing but shadows he hath brought the substance and truth with him which was meant by all those shadows the inward purity shadowed by the legal precepts of circumcision c. and spiritual and eternal promises in stead of those carnal or temporal see v. 17. 15. John bare witnesse of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he note e was before me Paraphrase 15. Iohn the Baptist testified and proclaimed concerning him saying He that followes me whose forerunner I am hath been and must alwaies be preferred infinitely before me For although he appeares after me among you in respect of his birth and entring on his office yet he had a being long before me And this was most truely said of the Baptist For he was before the creation of the world v. 2 3. Col. 1. 17. 16. And of his fulnesse have we all received and grace for grace Paraphrase 16. And being full of all graces excellencies perfections he hath communicated them to us in that degree as is necessary for us and in proportion to his abundant charity and goodnesse toward us we Christians which are his body or fellow-members of his humane nature receive grace and mercy flowing from him to us see ver 14. and note on 1 Pet. 3. e. and Act. 2. f. 17. For the law was given by Moses but grace and truth came by Jesus Christ Paraphrase 17. For though the law were given by Moses from God long ago yet the Gospel called Grace v. 14. see note on Heb. 13. d. as it is opposed to the severity and rigour of the law and truth as opposite to the shadowes and ceremonies of the law was to be brought in by Iesus Christ 18. No man hath seen God at any time The onely begotten son which is in the bosome of the Father he hath declared him Paraphrase 18. God is invisible and not approachable by us and so his will and the knowledge of his attributes cannot be conveighed to us but by some intercessor and of this sort none can be comparable to Christ Jesus who is next unto the Father and most dearly beloved by him and knows most of his mind see note on Mat. 8. g. and his end of coming into the world was to declare this unto us 19. And this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him Who art thou 20. And he confessed and denied not but confessed I am not the Christ Paraphrase 19 20. Now when the Jews sent messengers to John Baptist as he was preaching and baptizing to know who he was this was constantly his answer that he was not the Messias prophecied of and so long expected by them 21. And they asked him What then Art thou Elias And he saith I am not Art thou that prophet And he answered No. Paraphrase 21. No nor Elias no nor the prophet some special prophet perhaps Jeremy which had been among them the return of whom the Jews expected before Elias as him before the Messias 22. Then said they unto him What art thou that we may give an answer to them that sent us What sayest thou of thy self 23. He said I am the voice of one crying in the wildernesse Make streight the way of the Lord as said the prophet Esaias Paraphrase 23. he that was prophecied of by Esaias in those words Isa 40. 3. see Mat. 3. 3. The voice of one c. 24. And they which were sent were of the Pharisees 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that prophet Paraphrase 25. Why then dost thou receive disciples and proselytes or followers and that after the solemn manner of receiving proselytes by way of baptisme or washing 26. John answered them saying I baptize you with water but there standeth one among you whom ye know not Paraphrase 26. was not long since among you one of whom you took no notice that is Christ see note d. 27. He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose Paraphrase 27. whose disciple I am not worthy to be see Mat. 3. g. 28. These things were done in Bethabara beyond Jordan where John was baptizing 29. note f The next day John seeth Jesus coming unto him and saith Behold the lamb of God which taketh away the sin of the world Paraphrase 29. The day after the return of the Pharisees Iohn seeing Jesus coming to him said Behold the person sent from God as a lamb prepared for the slaughter in whom are summ'd up and completed all the typicall Mosaicall prescriptions of lambs to be sacrificed either in their daily sacrifices or at the passover who shall thereby obtain pardon from God for that sin that all the world is engaged in on condition they now reform at his coming 30. This is he of whom I said After me cometh a man which is preferred before me for he was before me Paraphrase 30. See v. 15. note c. 31. And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water Paraphrase 31. And though I was not able to discriminate him
encrease of it ãâã ãâã ãâã ãâã ãâã coming into the world see Joh. 12. 46. I came a light into the world directly parallel with this here Only here it is to be observed that this coming into the world doth not referre to Christs birth in the world but to the manifestation of him to the world his entring on his office of preaching the will of God to them So as his coming may be all one with his being sent that is his Commission from God to declare his will unto the world as Joh. 8. 42. I came not of my self but he sent me So c. 18. 37. For this was I born and for this I came into the world where as coming into the world differs from birth so is it in the next words specified what it peculiarly belongs to I came into the world that I may bear witnesse to the truth Thus it is used in the other word sent of the Apostles where it cannot possibly by understood of their birth Joh. 17. 18. As thou hast sent me into the world so also have I sent them into the world So 1 Tim. 1. 15. Jesus Christ came into the world and here Joh. 11. 27. I believe that thou art Christ the son of God ãâã ãâã ãâã ãâã ãâã that cometh into the world which was certainly designed by Martha as an expression of her belief that he was the Messias V. 13. Born not of blood To be born of any thing signifies to receive his beginning or principle of life and motion from any thing and so here to be born of God is to have received some speciall influence from him and proportionably to be a son of God is that state which is answerable to such a principle a life proportionable to such a beginning that higher pitch of Christian living now under the Gospel And in oppostion to that First those That are born of blood which is the livelyest expression of our corrupt birth or naturall estate are those that live the ãâã ãâã ãâã ãâã ãâã that natural heathen first life saith Clemens Alexandrinus the life of the naturall man Secondly Those that are born of the will of the flesh are carnal men those that follow their own vicious carnal will and Thirdly Those that are born of the will of man though literally that may note those that are adopted by man yet by way of Accommodation and so as may be agreeable to the former phrases they seem to be those that by the influences of that higher rational principle live according to the rule of rational nature that is of unregenerate morality to which the rules of Christs law superadding much of light and perfection the believers and receivers of Christ are here defined to be those that live according to those rules that higher principle and so are said to be born of God and not according to any of these lower states V. 14. Dwelt What is meant by Gods being said to be present or to appeare in the Old Testament hath been express'd Mat. 3. k. to wit that the Angels which are the courtiers of heaven doe appear as they are wont to doe in some shining glorious manner This is wont by the Hebrews to be called ãâã ãâã ãâã ãâã ãâã the habitation or presence of God and in Greek ãâã ãâã ãâã ãâã ãâã glory and ãâã ãâã ãâã ãâã ãâã appearing So Num. 16. 10. the glory of the Lord appeared and v. 42. the cloud covered and the glory appeared and God speaks from thence So when the glory is said to be departed from Israel 1 Sam. 4. 21. 't is clear that by glory is meant the presence of God which was signified by the Aâk and so in many other places see Note on 1 Pet. 4. f. and 2 Pet. 1. 3. and 17. Rom. 9. c. So Rev. 21. when it had been said of the New Jerusalem that 't was ãâã ãâã ãâã ãâã ãâã the Tabernacle of God with us v. 3. that being repeated again v. 11. is said in these words ãâã ãâã ãâã ãâã ãâã having the glory of God See Rev. 21. 23. also And because this appearance of God in the flesh was the most visible permanent and so remarkable appearance wherein he ever exhibited himself among us therefore it is that here 't is express'd as it were by the Schechina by ãâã ãâã ãâã ãâã ãâã he had his Tabernacle pitch'd among us the Greek ãâã ãâã ãâã ãâã ãâã coming immediately from the Hebrew ãâã ãâã ãâã ãâã ãâã and differing from it only by the Greek termination agreeable to that Prophecy of Noah Gen. 9. 27. in the Targums understanding of it that God should dwell in the tents of Sem that is saith that Chaldee Paraphrast that his Schechina should inhabite in the tabernacle of Sem. The same is express'd here again by ãâã ãâã ãâã ãâã ãâã in the other part of the verse the glory and so most probably 1 Pet. 4. 14. and Joh. 12. 4. which is the other expression of the presence of the divine majesty and accordingly Procopius on Isa c. 40. interprets ãâã ãâã ãâã ãâã ãâã the glory of the Lord to be the son who saith he is above all creatures of the same divinity with the father but especially being man is capable of this title ãâã ãâã ãâã ãâã ãâã c. always working miracles and transforming the creature by his word and bringing salvation to all at this his appearance Tit. 2. 11. For though this incarnation of Christ was the greatest humbling of him yet was it neverthelesse the greatest manifestation of his glory never so much of the Divine power and glory was seen upon the earth as in this Thus Joh. 2. 11. Christs working miracles is said to be the means of manifesting his glory that is of evidencing the inhabitation of the God head in them Ib. As of the only begotten For the signification of the particle ãâã ãâã ãâã ãâã ãâã as S. Chrysostomes note is worth reciting ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã It is not a note of similitude or comparison but of confirmation and unquestionable definition as if saith he the Evangelist had said we saw his glory such as became and was fit for the only begotten and true natural son of God the king of all To the same purpose saith Adrian in his ãâã ãâã ãâã ãâã ãâã to the Scripture p. 9. ãâã ãâã ãâã ãâã ãâã The Scripture useth ãâã ãâã ãâã ãâã ãâã as two ways First By way of comparison And Secondly Of confirmation and as an instance of the latter he gives ãâã ãâã ãâã ãâã ãâã Truly God is good to Israel Psael 73. 1. and this text where saith he 't is used ãâã ãâã ãâã ãâã ãâã the glory of the true only begotten son V. 15. Was before me What is the notion of the word ãâã ãâã ãâã ãâã ãâã first in the New Testament may here be fitly defined 1. It signifies in many places being spoken of a person or
to understand the books of the Law and Scriptures so well having not been brought up in the schools of the prophets see note on Mat. 5. g. 16. Jesus answered them and said My doctrine is not mine but his that sent me Paraphrase 16. What I teach is not from my self but from God that hath sent me 17. If any man will doe his will he shall know of the doctrine whether it be of God or whether I speak of my self Paraphrase 17. Any man that hath a willingnesse to doe Gods will how contrary soever it be to his own that hath a readinesse to serve God in Gods way and is not wedded to his own see c. 6. note d. that man and none but he is likely to passe a right judgment on my doctrine whether it be of God or no. 18. He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Paraphrase 18. For that man will thus judge He that pretends to be sent by God when he is not alwaies seeks his own advantages somewhat of glory or profit to himself But he that labours only the bringing honour to God and in pursuit of that doth what is most contrary to his own interests conceals nothing though it cost him never so dear to declare it He is worth believing or deserves to be believed having no false designe an what he doth no deceit or guile in him 19. Did not Moses give you the law and yet none of you keepeth the law why go ye about to kill me Paraphrase 19. But 't is otherwise with you You are not of that making v. 17. That law which your own beloved Moses gave you and for the maintaining of which you have so much zeal and hate me as a breaker of it ye doe not your selves observe ye doe not the most of you live according to the rules of it If ye did ye would not be so forward to embrue your hands in my blood who have no way offended against you or that This concludes you not likely to judge what doctrine is of God A man must have purged and regulated affections to doe so see c. 6. note d. 20. The people answered and said note b Thou hast a devil who goeth about to kill thee Paraphrase 20. art certainly mad to talk thus 21 Jesus answered and said unto them I have done one work and ye all marvell Paraphrase 21. I cured one on the sabbath day and ye wondred I would doe so were angry v. 23. 22. Moses note c therefore gave unto you circumcision not because it is of Moses but of the fathers and ye on the sabbath day circumcise a man Paraphrase 22. I shall give you an account of this by remembring you of circumcision given you by Moses not by Moses originally but in practise before his time in Abraham to whom it was commanded by God Now this law you observe so carefully that if the eighth day fall upon a sabbath day you then circumcise the child on that day for all that 23. If a man on the sabbath day receive circumcision that the Law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the sabbath day Paraphrase 23. If then you doe a wounding bloody work about a part of a man in circumcision on the sabbath day and yet think that you break not the law of the sabbath by so doing may not I without being hated and opposed by you doe a work of charity and mercy to an entire whole man in working a cure on him on the sabbath day 24. Judge not according to the appearance but judge righteous judgment Paraphrase 24. Judge according to the depth of reason and justice and not on every slight colour of probability 25. Then said some of them of Jerusalem Is not this he whom they seek to kill Paraphrase 25. whom the chief of the Jewes would fain put to death 26. But lo he speaketh boldly and they say nothing unto him Doe the Rulers know indeed that this is the very Christ Paraphrase 26. And behold he openly in the Temple in the presence of all see note a. disputeth and avowes his actions and they have nothing to lay to his charge which he doth not give a most satisfying account of Are they of the Sanhedrim perswaded and satisfied in mind that he is indeed the Messias sent from God 27. Howbeit we know this man whence he is but when Christ cometh no man knoweth whence he is Paraphrase 27. This were very strange for we are assured of the contrary in that we know his birth and parentage But for the Messias we are taught that he must be one whose parentage is not known 28. Then cried Jesus in the Temple as he taught saying Ye both know me and ye know whence I am and I am not come of my self but he that sent me is true whom ye know not 29. But I know him for I am from him and he hath sent me Paraphrase 28 29. To this Jesus answered aloud I know your meaning when you say You know whence I am viz. that you know the family whereof I come But there is a farther truth also in your words By my works and name and speeches you may if you will know whence I am Just Mart. qu. 140 ad orth and indeed I come not in mine own name nor on mine own errand but on his whose testimony of me cannot deceive but him you doe not so know as to be competent judges what is his will what is lawfull and acceptable in his sight what not see v. 23. but I who come with commission from him doe thus know him 30. Then they sought to take him but no man laid hands on him because his houre was not yet come Paraphrase 30. the time wherein he was to suffer being not yet come God restrained or diverted them from it 31. And many of the people believed on him and said When Christ cometh will he doe more miracles then these which this man hath done Paraphrase 31. If he be not the Messias t is strangè for when the Messias comes he will not cannot in all probability doe greater miracles then he hath done already 32. The Pharisees heard that the people murmured such things concerning him And the Pharisees and chief priests sent officers to take him Paraphrase 32. upon this intelligence the Pharisees very zealous of their traditions and they of the Sanhedrim fearing their authority might be diminished by him 33. Then Jesus said unto them Yet a little while am I with you and then I goe unto him that sent me Paraphrase 33. T is but a small time that I shall continue here and when I depart I shall return to my Father from whom I came 34. Ye shall seek me and shall not find me and where I am thither ye cannot
father Paraphrase 38. I doe after the example of my father and you of yours in proportion 39. They answered and said unto him Abraham is our father Jesus saith unto them If ye were Abrahams children ye would doe the works of Abraham Paraphrase 39. in his obedience and vertues be like him as children resemble their naturall parents in their nature and feature 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Paraphrase 40. But you are most contrary to that Abraham was an hospitable person and obeyed God in all his commands would have been very far from designing the death of any the meanest Prophet for no other crime but that of bringing Gods truth unto him And yet this doe ye 41. Ye doe the deeds of your father Then said they unto him We be not born of fornication we have one father even God Paraphrase 41. Ye have another father not willingly owned by you and him you are like in your actions Hereupon they reply none have dubious parents but they that are unlawfully begotten we are not such we are none of those to whom the style of children of whoredomes is given Hos 2. 4. but owned and acknowledged by God as his only children 42. Jesus said unto them If God were your father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me Paraphrase 42. Jesus answers your hating of me is a certain argument that God is not your father for I am sent immediately from him I came from heaven and what I doe is by commission from God not on mine own motion or any businesse or errand of mine or as false Prophets without mission 43. Why doe ye not understand my speech even because ye cannot hear my word Paraphrase 43. If God were your father whose commands you received and obeyed as children you would know my language being indeed the very language of that father But the reason is clear The thing that makes you not believe in me is not want of means of conviction that my doctrine comes from God but because my doctrine is not agreeable to your humour You cannot abide to hear it you have not affections capable of it 44. Ye are of your father the devill and the lusts of your father ye will do he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyer and the father of it Paraphrase 44. The praââises which the devill offers to you or hath practised before you you like much better then those which I commend to you He was from the first that we hear of him malicious and proud and bloudy and soon apostatized from God and the right way for he is an enemy of truth and goodnesse and therefore for him to lie and confirme you in infidelity is naturall and proper to him 45. And because I tell you the truth ye believe me not Paraphrase 45. 'T is neither the inevidence of my doctrine nor the weaknesse of your understandings that keeps you from believing me and embracing my doctrine the only thing that makes you reject me is my speaking the truth that heavenly pure perfect rule of practise which it seems is not for your turne is vehemently resisted by your passions and prejudices 46. Which of you convinceth me of sin And if I say the truth why do ye not believe me Paraphrase 46. I am sure you have no fault or imposture to lay to my charge nothing to produce or prove against me And the tree will be known by the fruits and yet you will not believe truth when I speak it 47. He that is of God heareth Gods words ye therefore hear them not because ye are not of God Paraphrase 47. If you had true piety in you then certainly my doctrine being from God would be acceptable to you and you would embrace it 48. Then answered the Jewes and said unto him Say we not well that thou art a note d Samaritane and hast a devill Paraphrase 48. To this the Jewes had no other reply but to fall into reproachfull language against him calling him Samaritan a word of reproach and madman See c. 7. 20. b. 49. Jesus answered I have not a devill but I honour my father and ye doe dishonour me Paraphrase 49. That I doe no vicious extravagant thing appears by my seeking no honour to my self not coming in my own name but referring all my embassie to the honour of God and you doe all that your malice can invent to defame me 50. And I seek not mine own glory there is one that seeketh and judgeth Paraphrase 50. And this let me tell you although I doe not seek after my own glory yet my father doth tenderly observe whether I am honoured or dishonoured and passes sentence on men severely for it see Deut. 18. 19. otherwise as 't is no glory of mine I look after so your reproaches would not touch me 51. Verily verily I say unto you If a man keep my saying he shall never see death Paraphrase 51. As it is I cannot be so unkind to you as thus to leave you in this contempt so dangerous to you whereas on the other side your receiving of the message which I bring you were the way to bring you to eternall life and rescue you from eternall torments 52. Then said the Jews unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death Paraphrase 52. art mad see c. 7. 20. b. 53. Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy self Paraphrase 53. Abraham and the Prophets were not freed from dying and what manner of power dost thou assume to thy self to bestow priviledges which God never gave to them whom he so much favoured 54. Jesus answered If I honour my self my honour is nothing It is my father that honoureth me of whom ye say that he is your God Paraphrase 54. Jesus replyed I shall say nothing of my self The power which I have I have from him whom certainly you acknowledge to be greater then Abraham own him as your God he hath testified sufficiently of me by voice from heaven c. 55. Yet ye have not known him but I know him and if I should say I know him not I shall be a lyer like unto you but I know him and keep his saying Paraphrase 55. This father of mine whom you call your God you know very imperfectly you know not what kind of worship and obedience it is that he requires but place it in external legal performances I come to tell you his will more perfectly And to this end have my message
that he doth ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã that is preaching of the word not their hearing but their being heard as in Plato in Phaedro ãâã ãâã ãâã ãâã ãâã I desire to temper the brackish hearing with sweet or potable speech where ãâã ãâã ãâã ãâã ãâã hearing is used for the word or speech which is heard is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
himself shall joyne together with the Jewes to destroy me and when they doe so shall find nothing to lay to my charge nor indeed have they power to doe me any hurt Satan whose office it is to be Gods executioner on sinners finds no sinne in me so to punish and so could not put me to death but that in obedience to my Fathers will I mean voluntarily to lay down my life Arise from table let us be gone meet whatever comes and to shew you how willing I am to lay down my life let us goe to the place where Judas waits to betray me ch 18. 3. Annotations on Chap. XIV V. 15. Love The notion of loving God in Scripture but especially in the New Testament seems most fitly to be taken from one most eminent act and expression of love amongst all men viz. that of doing those things which are esteemed most gratefull and acceptable to the beloved either as tending most to his good or any other way most desirable to him For this indeed is the one expression of loving one another all other being effects of love to our selves But because God wants no contributions of ours to the advancing of his good or indeed of his glory and our onely way of doing gratefull things to him is our performing what he commands therefore it is consequent that our obedience to the will or commands of God in the highest and most perfect manner is styled the loving of him being indeed the prime if not only way of demonstrating our love to him So here If ye love me keep my commandements if ye are so affected to me as to desire to gratefy me obedience to all my precepts is the way of doing it So v. 21. He that hath my commandements and keepeth them he it is that loveth me c. and I will love him and as the most gratefull thing to him that can be done from one lover to another I will shew my self to him So v. 23. If any man love me he will keep my word my father shall love him and we will as the most gratefull obliging thing again come to him and make our abode with him and so v. 24. 1 Joh. 2. 5. He that keeps my word in him is the love of God made perfect and ch 5. 3. this is the love of God that we keep his commandements And so saith Christ ye are my friends if ye doe whatsoever I command you From whence it is that as in some places compared together love is equivalent or parallel to keeping the commandements of God as Exod. 20. 5. Deut. 5. 9. Gal. 5. 6. compared with 1 Cor. 7. 19. and disobedience to enmity Rom. 8. 7. Jam. 4. 4. so the whole condition available to our acceptation with God and salvation is oft express'd by this style of Love And because those duties that are to be perform'd to God immediately are most acceptable and gratefull to him but especially that of confessing him and in despight of dangers and death it self keeping close to him therefore that is many times express'd by loving of Christ 1 Cor. 8. 3. 16. 22. Ephes 6. 24. Ja. 1. 12. Revel 2. 4. Another notion there is of the love of God a desire of union and neer conjunction with him but this but seldome look'd on in the Scriptures V. 16. Comforter The word Paraclete in the Greek comes from a word of a large and so ambiguous signification and consequently may be rendred advocate exhorter or comforter and every one of these doe fitly accord to the offices of the Holy Ghost among the Apostles on whom he was to descend and ever since in the Church and therefore ought not to be so rendredby any one of these as to exclude the others but to be left in the latitude of the signification which belongs to the Greek word Yet the truth is one notion there is of the word which seems to be especially referr'd to both here when he is called Paraclete and c. 16. 8. as shall there appear and that is the first notion that of an advocate or interlocutor an advocate of the Christian's cause with God Rom. 8. 26. and so also with men teaching the Apostles what they shall say when they are brought before Kings c. Mat. 10. 20. and an advocate or actor of Christs cause against the world of unbelievers and crucifiers Joh. 15. 26. and efficaciously convincing the adversaries Joh. 16. 8. and this is the notion of the word retained among the Talmudists who continue the Greek word without the termination and set it in opposition to ãâã ãâã ãâã ãâã ãâã an accuser And proportionably to what is here said of ãâã ãâã ãâã ãâã ãâã must I suppose be resolved of ãâã ãâã ãâã ãâã ãâã Act. 9. 31. not that it be restrained to note comfort particularly but be taken in the latitude for the whole work of the ministery to which the Apostles were set apart and consecrated and enabled by the Holy Ghosts coming down upon them and so indeed the word is generally used in the Acts to denote the preaching of the word speaking to the people as the Apostles did in the synagogues or elsewhere to tell them their duty of all kinds So Act. 11. 23. ãâã ãâã ãâã ãâã ãâã the summe of his speech or sermon to them all was that they should cleave unto the Lord. So Act. 14. 2. ãâã ãâã ãâã ãâã ãâã preaching to or interceding with them to abide in the faith and 15. 32. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã c. 22. with much speech they exhorted or taught or preach'd to the brethren So ch 16. 40. ãâã ãâã ãâã ãâã ãâã they preach'd to or exhorted them So ãâã ãâã ãâã ãâã ãâã Act. 13. 15. a word of exhortation according to their custome of saying something seasonably to the people at their publick assemblies after their reading of the Law c. So Act. 15. 31. the whole message of the Synod at Jerusalem and their decision of the controversie is called ãâã ãâã ãâã ãâã ãâã exhortation V. 20. And I in you The word ãâã ãâã ãâã ãâã ãâã in this writer especially hath oft a peculiar elegancy in it and is not fully understood but by adding the word So in the rendring of it so also I and then it hath an influence on the former part of the period and makes that the first part of a similitude or comparison as it is it self the ãâã ãâã ãâã ãâã ãâã or second Thus it is oft in other places see c. 6. 56. ãâã ãâã ãâã ãâã ãâã as he remaineth in me so also I in him So ãâã ãâã ãâã ãâã ãâã 1 Jo. 4. 15. ãâã ãâã ãâã ãâã ãâã as God abides in him so he also in God and again v. 16. and here in this verse where two parts not three of conviction seem to be set down as the effects of Christs resurrection c. 1. They shall
this world and all I beseech for them is not that they should be taken hence from preaching it to the world but preserved constant in all affliction that they fall not off from thee nor miscarry in the approaching danger see v. 12. c. 18. 9. but live to testifie thy truth to the world 16. They are not of the world even as I am not of the world Paraphrase 16. They will not be for the world to like or entertain any more then I have been 17. Sanctifie them through thy truth Thy word is truth Paraphrase 17. Be thou pleased therefore to set them apart to fit them and consecrate them for the preaching of thy truth the Gospel See v. 19. and S. Chrysostome 18. As thou hast sent me into the world even so have I also sent them into the world 19. And for their sakes I sanctifie my self that they also might be sanctified through the truth Paraphrase 18 19. For to this office and undertaking they are sent by me as I was by thee see c. 20. 21. therefore I intercede and withall I offer my self up a sacrifice for the consecrating of them that they may doe as I doe venture their lives in the preaching thy will and by this offering of mine as the ceremony of their consecration be consecrated or set apart for that function 20. Neither pray I for these alone but for them also which shall believe on me through their word 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me Paraphrase 20 21. And what I beg for them I beg also for all succeeding believers which shall by them hereafter be brought to the faith and succeed them in the government of the Church that they also may accord and continue uniformly in one faith and doctrine that which I from thee have taught and this by obeying our example following the copie which we have set them by agreeing one with the other in all things that so this agreement of all thee and me and them may be a powerfull means of convincing the world that I am sent by thee which the diyisions and dissensions of my disciples may bring into suspicion 22. And the glory which thou gavest me I have given them that they may be one even as we are one Paraphrase 22. As for my disciples to whom he returns again the 20th and 21th verses being included in a parenthesis see c. 6. note d. To this end I have furnished them with the power of working miracles called the glory of God c. 11. 40. and the glorious things done by him Luc. 13. 13. that they may preach this doctrine Doe thou therefore sanctifie them also that as I have been able to doe whatsoever works of power thou are able to work so they may be able to doe also through the presence of our power working in them 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as hast thou loved me Paraphrase 23. I working in and enabling them as thou dost me that they may be thus sitted and consecrated to their office in being partakers of the same miraculous power and through zeal to thy truth conferre all their endeavours to the propagating thereof And this as it may appear to be an effect of thy favour toward them in like manner as it was to me will be a means of convincing the world that thou hast sent me and in like manner them also because such power can be had from none but thee 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Paraphrase 24. And for all that thus sincerely come from thee to me which from being thy servants come and receive and believe in me see c. 6. note d. obey my message also for them I pray that they may follow me to heaven that they may manifestly see the honour wherewith thou hast magnified me an effect of thine infinite love toward me before all eternity and not look on me any longer as a mortall passible man such as now I am see v. 5. 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Paraphrase 25. And yet for all this righteous Father the rulers and great men of the world doe not acknowledge thee after all thy goodnesse to them as appears by their not receiving of me who am sent by thee But as I have received the Revelation of thy will known thy secret counsels so though the world have not yet these disciples of mine for whom I now pray have been convinced and acknowledge that I come from thee 26. And I have declared unto them thy name and will declare it that the love wherewith thou hast loved me may be in them and I in them Paraphrase 26. And therefore I have revealed thee and thy attributes and purposes to them and will doe so still that as thou hast express'd thy love to me so I may expresse mine to them and enable them to work the same works that I am able to work CHAP. XVIII 1. WHen Jesus had spoken these words he went forth with his disciples over the brook Cedron where was a garden into the which he entred and his disciples 2. And Judas also which betrayed him knew the place for Jesus oft times resorted thither with his disciples Paraphrase 2. knew that to be the place where Jesus used to be and where he would be found at this time 3. Judas then having received a band of men and officers from the chief priests and Pharisees cometh thither with note a lanthorns and torches and weapons Paraphrase 3. Judas therefore furnishing himself with a band of souldiers and some of the ministers of the Sanhedrim cometh to that place with candles and lamps many of both sorts which though it were full moon might yet be needfull by reason of clouds and withall weapons to apprehend when they had found him 4. Jesus therefore knowing all things that should come upon him went forth and said unto them Whom seek ye Paraphrase 4. Jesus therefore knowing all that was done by them and what was approaching to him 5. They answered him Jesus of Nazareth Jesus saith unto them I am he And Judas also which betrayed him stood with them 6. As soon then as he had said unto them I am he they went backward and fell to the ground Paraphrase 6. the souldiers c. 7. Then asked he them again Whom seek ye And they said Jesus of Nazareth 8. Jesus answered I have told you that I am he If therefore ye seek me let
from the beginning v. 24. that is from the beginning of Christs appearing among them at his Baptisme when the Holy Ghost thus descended was such a truth as they were never to part with And so v. 27. the unction again that is that which God had afforded them to demonstrate that Jesus was the Messias teacheth you of all things that is gives you assurance of the truth of the Gospel of Christ and is truth and not a lye that is infallibly true and fit to be confronted unto and to fortifie you against all those that come to deceive you v. 26. CHAP. XI 1. AND the Apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God Paraphrase 1. Christians in Judaea heard that the people of other nations which were not Jews had embraced the doctrine of Christ 2. And when Peter was come up to Jerusalem they that were of the circumcision contended with him 3. Saying Thou wentest in unto men uncircumcised and didst eat with them Paraphrase 2 3. And at Peter's coming to Jerusalem the Jewish Christians who though they were converted to Christianity yet still continued constant to the observation of the Mosaicall law of circumcision of abstaining from unclean things and the conversation with men of any other nation c. accused him that he conversed freely with those that were not circumcised Cornelius c. and eat with them which the Jews count absolutely unlawfull 4. But Peter rehearsed the matter from the beginning and expounded it by order unto them saying Paraphrase 4. And Peter thus made his Apology giving an exact account of all that had befalne in this matter 5. I was in the city of Joppa praying and in a trance I saw a vision a certain vessel descend as it had been a great sheet let down from the heaven by four corners and it came even to me Paraphrase 5. See note on c. 10. d. 6. Upon the which when I had fastned mine eyes I considered and saw four-footed beasts of the earth and wild beasts and creeping things and fowls of the aire Paraphrase 6. beasts and fowls and creepers of all sorts clean and unclean 7. And I heard a voice saying unto me Arise Peter slay and eat Paraphrase 7. make no distinction of clean and unclean but eat freely of any which thou seest 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth Paraphrase 8. I have always observed this distinction commanded by the law of Moses and must not now break that law whatsoever thou seemest to command me 9. But the voyce answered me again from heaven What God hath cleansed that call not thou common Paraphrase 9. 'T was God that made that distinction by his law to the Jews and there is no naturall turpitude in eating any kind of meat save onely as it is prohibited by God and therefore God that made that law abrogating it again and making all meates clean or free to be eaten thou art not to think any interdict lyes on any but freely to eate of all 10. And this was done three times and all were drawn up again into heaven 11. And behold immediately there were three men already come unto the house where I was sent from Caesarea unto me Paraphrase 11. And as soon as I had seen this vision there was a thing fell out which made me discern to what end this vision was designed not onely to reveal to me the lawfulnesse of eating all sorts of meats but more principally of conversing with and preaching the Gospell to the Gentiles for 12. And the Spirit bad me go with them nothing doubting Moreover these six brethren accompanied me and we entred into the mans house Paraphrase 12. And the Spirit of God by a secret afflation or incitation See note on c. 8. f. commanded me to make no scruple this was the interpreting of my vision to me but freely to go along with them though they were not Jews or circumcised Proselytes And these six men converted or Christian Jews went along with me and we all went into the house of Cornelius a Gentile but Proselyte of the Jewes though uncircumcised 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter Paraphrase 13. And he told how in a vision received from an Angel in this house of his and might not we enter where an Angel had been before us sent by God immediately as we also were he was commanded to send to Joppa for Simon Peter to come to him 14. Who shall tell thee words whereby thou and all thy house shall be saved Paraphrase 14. Who said the Angel shall teach thee that doctrine by believing and embracing of which thou and all thy family if they believe also shall be made heires of everlasting salvation 15. And as I began to speake the holy Ghost fell on them as on us at the beginning Paraphrase 15. And I had not long discoursed with them and preached the Gospel of Christ but the holy Ghost came down see c. 10. 44. upon Cornelius and his company either in the same manner or with the same effects as he did upon us Apostles Act. 2. presently after the ascension of Christ before we entred upon our office 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost Paraphrase 16. And I could not but apply to these also what Christ said to us viz. that John Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another which should befall us and some others see note on c. 1. a. the descent of the Holy Ghost upon us 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God Paraphrase 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing stedfast to the faith of Christ so long attending him as his constant disciples when that which we look on as the solemnity of our mission or Apostleship the descent of the Holy Ghost hath been also allowed to them it must have been a downright disobedience to God if I had made a scruple to receive them into the Church or indifferently to preach unto or converse with them 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life Paraphrase 18. With this account of Peters they were satisfied and blessed God for that communicativenesse of his goodnesse that he had afforded the same mercy to the Gentiles as to the Jewes that if they will return and amend and receive Christ they shall be saved and that he had
as in me is I am ready to preach the Gospell to you that are at Rome also Paraphrase 15. And so 't is not my fault who for my part and as much as my will is concerned in it am most cheerfully ready to take this journey to Rome also to preach the Gospell among you 16. For I am not ashamed of the Gospell of Christ for it is the power of God unto salvation to every one that believeth to the Jew first and also to the Greek Paraphrase 16. For I am so far from concealing that I am very forward and earnest to make known the Gospell of Christ whatsoever opposition or persecution or pains it cost me knowing it to be a most effectuall means the onely one now designed by God to bring all men that embrace it to repentance and reformation of life see note on c. 10. a and that which is by God appointed to be made known not onely to the Jewes who had the privilege of having it first revealed to them see Act. 3. 26. but to all others of all the Nations of the world 17. For therein is the note b righteousness of God revealed from faith to faith as it is written The just shall live by faith Paraphrase 17. For that oeconomy of Gods that gracious method of accepting and rewarding all those that shall receive the faith and obedience of Christ whether Jewes or Gentiles is in or by the Gospell revealed and promulgated to this end that men should believe on him and obey him sincerely and so be partakers of it and being justified by faith should continue to live by faith that according to that which is said by the Prophet Habakkuk c. 2. 4. The just shall by God's mercy accepting and rewarding his faith his adherence and fidelity to him return from captivity and live happily so now in like manner all that fear God should return from the captivity of sin and continue to live a pure Christian life here according to the rules of the Gospell 18. For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousness of men who note c hold the truth in unrighteousnesse Paraphrase 18. For on the other side the displeasure and vengeance of God is most severely denounced against those that joyn impious and unrighteous lives with the profession of Christianity that obey not the Gospell which they receive c. 2. 8. and such are the Gnostick haereticks among you or that by indulgence in vicious courses obstruct the Gospel suffer it not to have force on themselves or others see c. 2. 24. 19. Because that which may be known of God is manifest in them for God hath shewed it unto them Paraphrase 19. It being certain and by their profession acknowledged that God as farre as is necessary is made known among them for indeed God himself hath revealed and made himself known beyond all excuse of ignorance by the various methods that he hath made use of 20. For the invisible things of him note d from the creation of the world are clearly seen being understood by things that are made even his eternall power and Godhead â so that they are without excuse Paraphrase 20. For those things that are not of themselves visible the infinite power and Divinity of God which from time to time ever since the creation of the world have been in themselves invisible yet being beheld and seen as in reflection by his various dealings in the world are now become visibly discernible so far as to render them which do not discern or which knowing do not serve and worship him as God that is do not live according to the rule of the Gospell utterly uncapable of the excuse of faultlesse ignorance See note on Mat. 1. k. 21. Because that when they note e knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkned Paraphrase 21. Because that knowledge which they have and boast of and from thence style themselves Gnosticks the deepest knowing men is not by them made use of to the worshipping or acknowledging of him but they have fallen to the worshipping of Images which are in Hebrew called vanities falâities v. 25 and nothings see note on c. 8. d. and by so doing put out that light which was vouchsafed them by God How this was true of the Gnosticks see note c. and f. 22. Professing themselves to be wise they became fools Paraphrase 22. Assuming the title of Gnosticks of knowing more of being wiser then other men they have proved more sottish then any 23. And changed the note f glory of the uncorruptible God into an image made like to corruptible man and to birds and four-footed beasts and creeping things Paraphrase 23. And in stead of the invisible majesty and glorious appearances of God in bright clouds c. wherein God on Mount Sinai man ifested himself to Moses but was not seen by him they have expressed him and worsââp'd him in the images of Simon Magus and Helena see note e. and have fallen into all the heathen Idolatry of worshipping of birds and beasts and serpents that is the vilest and meanest things by partaking in their Idol-feasts c. 24. Wherefore God also gave them up to uncleannesse through the lusts of their own hearts to dishonour their own bodies between themselves Paraphrase 24. Upon which provocation of theirs God hath withdrawn his grace from them hath not restrained but left them to themselves to the pursuit of all their filthy desires permitted them to break out into all uncleannesses of the most odious unnaturall kinds one with another to commit all reproachfull and unnaturall villanies 25. Who changed the truth of God into a lie and worshipped and served the creature note g more then the Creatour who is blessed for ever Amen Paraphrase 25. A just punishment on them that had changed the Gospel into a fable see note f. or the true invisible God into an Idol a falsity an empty vain nothing v. 21. worshipping meer creatures even above and in opposition to the Creator see 2 Thess 2. 4. that one eternall majesty whom all are obliged to worship 26. For this cause God gave them up unto vile affections for even their women did change the naturall use into that which is against nature Paraphrase 26. This I say hath provoked God to leave them to their own lusts without restraint to permit them to fall into reproachfull sins and meer violences and contumelies of nature 27. And likewise also the men leaving the naturall use of the woman burned in their lust one towards another men with men working that which is unseemly and receiving in themselves that recompense of their errour which is meet Paraphrase 27. their Idolatry bringing these unnatural lusts upon them the punishment of that former sinne see note on Jude f. 28. And even as they did not
5. Every fornicator or unclean person or ãâã ãâã ãâã ãâã ãâã not covetous but inordinate luster who is an Idolater as when Maimonides Mor. Neb. l. 3. c. 38. speaking of the unnatural sinnes used by the Gentiles and having named one abominable custome of theirs propter hoc saith he prohibita est incisio arboris in aliam speciem ut âlongemur à causis Idololatriae fornicationum To the same sense is ãâã ãâã ãâã ãâã ãâã 1 Thess 4. 6. as shall there Note a. be explained So 1 Cor. 5. 11. ãâã ãâã ãâã ãâã ãâã either fornicator or inordinate luster or Idolater speaking of the Gnostick Christians again as in Barnabas's Epistle p. 252. in the bedroll of destroying sinnes there is ãâã ãâã ãâã ãâã ãâã Idolatry sorcery magick in reference to the Gnosticks witchcrafts inordinate lusts fearlesnesse of God So the ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 2 Pet. 2. 14. by the matter of that whole chapter is confined to this sense a heart exercised with inordinate lusts which renders them ãâã ãâã ãâã ãâã ãâã children of a curse sure to be destroyed and all this makes it reasonable to pitch upon this notion of this word ãâã ãâã ãâã ãâã ãâã in this place So when Saint Paul 2 Cor. 7. after an exhortation of coming out from among them as out of Sodom and of not touching the unclean thing c. 6. 7. and of cleansing themselves from all filthiness c. 7. 1. subjoynes v. 2. Receive us ãâã ãâã ãâã ãâã ãâã we have injured no man ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã we have corrupted no man and addes ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã it may very fitly be rendred in this sense of foul unnaturall lusts referring all the three words to their Gnostick false teachers that debauched those who entertained them brought them to all ãâã ãâã ãâã ãâã ãâã wickedness injustice which is used for that sinne Gen. 6. 5. and here Rom. 1. 18. ãâã ãâã ãâã ãâã ãâã corruption used for that sinne Gen. 6. 11 12. and 2 Pet. 2. 12. See note on 2 Pet. 1. b. and ãâã ãâã ãâã ãâã ãâã inordinate lusts in the same sense not that Saint Paul had any reason to vindicate himselfe from these sins no more had he whatsoever other notion they could be interpreted in but to intimate the vast difference betwixt him and the Gnostick teachers or seducers which had these designes upon them which the rather appears by his next words v. 3. I speak not to condemne you which implies that what he last said was by way of reproach to their new leaders though not to the condemning of them to whom he wrote In the same sense it is that he tels the Thessalonians 1 Thess 2. 5. that he was not with them ãâã ãâã ãâã ãâã ãâã See Note on that place V. 30. Despightfull The word ãâã ãâã ãâã ãâã ãâã may here most probably denote those unnaturall lusts also And so is it manifestly affirmed and defined by Plato ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã when desire drawes us irrationally to pleasures and gets dominion over us this is named ãâã ãâã ãâã ãâã ãâã contamely So Dio in Oeconomico ãâã ãâã ãâã ãâã ãâã by weeping none ever incited the Contumelious that is the unlawfull lover So in Phintys's book of the womans sobriety the adulterous wife is said ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã to be for pleasures sake guilty of sinne and contumely And so in Nicostratus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã are adulterous brats So in Philostratus de vita Apoll. l. 1. c. 11. ãâã ãâã ãâã ãâã ãâã is presently said to be ãâã ãâã ãâã ãâã ãâã wicked in his loves or lusts and of him it followes that he fell in love with Apollonius for his beauty So in Charondas his Proem to his Lawes speaking of maritall chastity and prescribing the care of procreation not of pleasure he addes ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã using ãâã ãâã ãâã ãâã ãâã for any inordinate or unlawfull act of impurity And this agree most aptly with many former passages of this chapter and the character of the Gnosticks here set down who disliked mariage and used all unlawfull liberties and pollutions V. 31. Without understanding ãâã ãâã ãâã ãâã ãâã saith Phavorinus the Apostle means those that have no conscience knowledge and conscience ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã being all âne and so the want of that is the want of conscience This it seemes was the judgement of that learned Grammarian of this place to which no doubt he referres by the word ãâã ãâã ãâã ãâã ãâã Hesychius renders it oneây ãâã ãâã ãâã ãâã ãâã foolish but so as foolish signifies unreasonable actions and as ãâã ãâã ãâã ãâã ãâã Luk. 6. 11. signifies designing malice and mischief against Christ and as Tit. 3. 3. ãâã ãâã ãâã ãâã ãâã signifies those that were guilây of unreasonable practices And this according to the use of ãâã ãâã ãâã ãâã ãâã which is sometimes the minde the understanding Mar. 12. 33. with which God is to be loved as well as known and so the not knowing him thus may be set for the greatest impiety Of ãâã ãâã ãâã ãâã ãâã see more in Note on 1 Cor. 1. e. Ib. Covenant-breakers ãâã ãâã ãâã ãâã ãâã not apt to agree with others one that stands not to pacts bargains saith Phavorinus and so Hesychius being rightly pointed ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã unfaithfull and unconstant CHAP. II. 1. THerefore thou art inexcusable O man note a whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things Paraphrase 1. By this it appears how little can be said in excuse of those seducers among you who judge and condemn the orthodox Christians as breakers of the Law onely because they are not circumcised c. when they who thus condemn them observe not the Law no not in that very particular which circumcision peculiarly noted the abstaining from abominable uncleannesses but live and go on in those sins c. 1. 29. and so condemn themselves in judging others 2. But we are sure that the judgement of God is according to note b truth against them which commit such things Paraphrase 2. Whereas it is most infallibly certain and acknowledged by all that God passes judgement rightly not sparing a Jew for his outward ceremonies when he punishes a Gentile that lives as well as he but punishing sinne rewarding disobedience if it be not reformed and forsaken wheresoever he findes it without any acceptation of persons or consideration of externall performances or privileges or advantages in any 3. And thinkest thou this O man that judgest them which do such things and dost the same that thou shalt escape the
the letter of the Law art outwardly circumcised but dost not perform that purity which that ceremony was set to signifie and to engage all that are circumcised to observe it 28. For he is not a Jew that is one outwardly neither is that circumcision which is outward in the flesh Paraphrase 28. For he is not the childe of Abraham such as to whom the promises pertain who is born of his race or seed and no more nor is that the availeable circumcision which is externall that mark imprinted on the flesh 29. But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Paraphrase 29. But he is the Jew indeed the true childe of Abraham who shall be accepted by God though he be not so by birth who in the purity of the heart performs those substantiall Lawes required by God of the Jewes revealed to them more distinctly then to other Nations and the availeable circumcision is that of him who cuts off all superfluities and pollutions which are spiritually though not literally meant by the Law of circumcision and so becomes pure in heart see note on Mat. 5. g. who hath that Law of which circumcision was the sign and seal the law of purity or abstinence from those unnaturall sins c. printed in his spirit or inner man his soul that is that practises it not he who hath literally obeyed it and been circumcised outwardly in the flesh even he whose praise is not of men who see the outside onely and among whom 't is counted a great dignity to be a circumcised Jew but he who so behaves himselfe whether he be a Jew or Gentile that God may accept of him as a sincere performer of his commands an obedient servant of his Annotations on The Epistle to the Romans Chap. II. V. 1. Whosoever thou art that judgest ãâã ãâã ãâã ãâã ãâã thou that judgest here and in the end of the verse and v. 3. is clearly the Gnostick Judaizer who teaches the observation of the Mosaical Law and accuses the Orthodox Christians who are not circumcised for breakers of the Law and yet himself runs riotously into those sinnes for the abstaining from which Circumcision was designed and instituted by God This judging and condemning of the Gentile-Christians was by them taken up from the Jewes who having themselves guilt enough of sinnes as well as the Gentiles would yet discriminate themselves from all others by this or the like character of legal observances as by that which should justifie them or free them from judgment under which the Gentiles which knew not the Mosaical Law and were not circumcised were to lie and be accursed This was the thing that John Baptist warns them of to bring forth meet fruits of repentance and not to say within themselves We have Abraham to our father which they were apt to believe should stand them in stead in the absence of all those fruits This was the great error of that people consequent to their opinion of their absolute election whereby they resolved that 't was not their just or pious performances that were looked on by God or required to their Justification but their being Abraham's seed within the Covenant and having the signe of the Covenant in their flesh which they looked on as engagements if not allurements and motives of the favour of God to them howsoever they lived by this means making God a ãâã ãâã ãâã ãâã ãâã one that chose or accepted or favoured ãâã ãâã ãâã ãâã ãâã persons that is men barely considered with some outward advantages to set them off without any intuition of their qualifications or demeanours Which was the thing that is distinctly disclaimed here ver 11. and which S. Peter discerned to be so false by the revealing of the Gospel to the Gentiles Act. 10. 34. Thus is the word ãâã ãâã ãâã ãâã ãâã used c. 14. 4. of the Jewish Christian that abstained from some sorts of meats v. 2. and though he doth that either out of weakness as that signifies disease erroneous seduction or at least out of infirmity and ignorance as thinking himself bound to it by the Mosaical Law which he believes still to oblige and so ought not to be despised or set at naught by him that understands Christian liberty better yet doth very ill in judging all others that do not abstain as he doth For this is the very same error that is here reprehended in the Jews and Gnosticks of judging all others as men out of Gods favour because they doe not what they doe or pretend to doe that is observe not the ritual parts of Moses's Law And this being an error which the Jewes and Gnosticks were so guilty of and consequently of this sinne attending it of judging and condemning all but themselves is particularly mark'd in the Jewes Mat. 7. 1. and beaten down by Christ as here in the Judaizers by the Apostle as an irrational sinne the grounds of which were quite contrary to the prime attribute of God his justice and rewarding all that diligently seek him Heb. 11. 6. and every man according to his works here ver 6. and justifying the doers not hearers of the word v. 13. V 2. Truth The Hebrew ãâã ãâã ãâã ãâã ãâã signifies both truth and justice and is rendred by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and here one of them is put for the other ãâã ãâã ãâã ãâã ãâã truth for ãâã ãâã ãâã ãâã ãâã justice so as on the other side ãâã ãâã ãâã ãâã ãâã the unjust mammon is opposed to the true riches See Note on Mat. 23. f. V. 15. Their thoughts the mean The ãâã ãâã ãâã ãâã ãâã here are the practical ãâã ãâã ãâã ãâã ãâã common notions of good and evil which are among the generality of men even heathens without any light from the Mosaical Law and are called ãâã ãâã ãâã ãâã ãâã reasonings because reason when it comes to a maturity if it be not precorrupted with false doctrines and prejudices will be able to conclude that this ought to be done and not that and so give us the principles of all Moralactions V. 16. My Gospell Paul's preaching every where whither he came is literally to be styled his ãâã ãâã ãâã ãâã ãâã or Gospel so it seems to signifie here So in the Epistle of Clemens Romanus contemporary to that Apostle ad Corinth after the mention of Blessed Paul's Epistles he bids them mark ãâã ãâã ãâã ãâã ãâã what he hath first written to you Corinthians in the beginning of the Gospel that is at the time when the Gospel was by him first preached among them V. 17. Called a Jew ãâã ãâã ãâã ãâã ãâã is somewhat more then ãâã ãâã ãâã ãâã ãâã it signifies an addition to ones proper name and so it was here The Gnosticks assumed to
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. ãâã ãâã ãâã ãâã ãâã I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person ãâã ãâã ãâã ãâã ãâã Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. ãâã ãâã ãâã ãâã ãâã c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme ãâã ãâã ãâã ãâã ãâã but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes ãâã ãâã ãâã ãâã ãâã In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him ãâã âanner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and ãâã ãâã ãâã ãâã ãâã accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the ãâã ãâã ãâã ãâã ãâã I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by ãâã ãâã ãâã ãâã ãâã coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
would be worse with him then before and yet v. 32. as soon as the judgment was removed Pharaoh hardned his heart ãâã ãâã ãâã ãâã ãâã this turn this time also Upon this God sends the sixth plague that of Murrein upon all the cattel of Aegypt c. 9. 6. and the heart of Pharaoh was hardned v. 7. and so still all this while for these six judgments together though Pharaoh were obdurate yet this was not God's hardning his heart but Pharaoh hardens his own heart and will not let Israel goe as the Lord commanded Upon this God sends another judgment that of Boyles and Blaines v. 10. and then 't is said in a new style The Lord hardned Pharaohs heart v. 12. which as it was the very time at first referred to by the prediction of God to Moses c. 4. 21. so was it the judgment implicitly threatned in that speciall warning c. 8. 29. and this God never did till then and therefore as after that warning 't was said that Pharaoh hardned his heart this time also so 't is here said v. 14. that this time this turn now though not before God would pour out all his plagues upon his heart viz. this obduration or the effects of it Upon which followes that passage wherein our common translation hath so much mistaken c. 9. 14 15. not as we read For now I will stretch out my hand that I may smite thee and thy people with the pestilence for the event proves there was no such matter Pharaoh was not smitten with the pestilence nor cut off by that means but drowned in the red sea some time after but thus And or For now I had sent or stretch'd out my hand and I had smitten thee and thy people with the pestilence and thou hadst been cut off from the earth It is ãâã ãâã ãâã ãâã ãâã in the praeter tense sent or had sent as M r Aynsworth confesses and the learned Paulus Fagius out of the Chaldee Paraphrase Nunc prope erat coram me ut misissem plagam percussissem te deletus esses I was neer stretching out my hand to have sent the plague and have struck thee and thou hadst been blotted out referring probably to the plague of the Murrein at the beginning of the chapter called ãâã ãâã ãâã ãâã ãâã both here and v. 3. and that falling on the cattel might have fallen on him and the people also or else to the Boyles ver 12. which might be plague-swellings and so proper enough to have cut him off But not And in very deed for this cause I have made thee stand kept thee alive to shew or make to be seen so ãâã ãâã ãâã ãâã ãâã literally signifies my power in thee as when saith Chrysostome a man condemned to death is cut up and anatomized alive that others may be instructed and benefited by that dissection By this then 't is visible what was the point of time wherein 't is truly said of God that he hardned Pharaeohs heart then when 't is said he kept him alive that is after the sixth judgment and a speciall warning before that both contemned by Pharaoh when he had filled up the measure of his obduration and in ordinary course was to be cut off by death and so 't is here added in reference to this example of Pharaoh v. 22. God willing to shew his wrath and make his power to be known to other men that might see or hear of this endured with much long-suffering the vessels of wrath fitted to destruction which notes that he was by himself fitted to destruction when God thus reprieved him at which time also 't is said that he that is God hardned his heart By this observation of the time when God hardned Pharaoh not till after his hardning his own heart six times against Gods signes and judgments will appear what this hardning signifies the total withdrawing of Gods grace of repentance from him in the same manner as when one is cast into hell which Pharaoh at that time had been had it not been more for God's glory to continue him alive a while in that desperate irreversible condition which sure was no whit worse to him but somewhat better and more desirable then to have been adjudged to those flames all that time To this may be added what the Greek Fathers observe that God's giving his respite removing his punishments was all that God positively did toward the hardning of him as saith Theophylact when a Master forbears to punish a wicked servant ãâã ãâã ãâã ãâã ãâã he makes him much more wicked as on the other side the great mercy of reforming sinners lives is most effectually wrought by chastisements See Origen Philocal c. 26. This was a notable and withall as farre as we find in Scripture a singular example of God's dealing with an impenitent that had filled up his measure keeping him alive but without all grace and consequent possibility of amending And by this example appears how justly God might now doe the like to the Jewes of that age if so he pleased those who contrary to all his mercies and long suffering continued obstinate resisted all Gods methods by Prophets by Christ himself by the Apostles testifying the Resurrection and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28. and now are justly left to themselves the Gospel taken from them and preach'd to the Gentiles and this upon ends of infinite wisdome first in mercy to them above the proportion of that to Pharaoh that the Gentiles coming in might stirre them up to emulation and so if 't were possible work upon them and 2 ly that if this also prevailed not God might be glorified in their destruction that as Pharaoh by pursuing the Israelites after this came to that most remarkable illustrious destruction in the Red sea so these hardned Jewes persecuting the orthodox Christians and all the false impious professors joyning with them herein might be involved in one common destruction viz. that by Titus and the Roman Eagles the most eminent and notable that ever was in the world V. 28. For he will finish This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 't is in the ordinary copies here only leaving out the ãâã ãâã ãâã ãâã ãâã for and in stead of ãâã ãâã ãâã ãâã ãâã on the land ãâã ãâã ãâã ãâã ãâã on the whole world As for the ãâã ãâã ãâã ãâã ãâã that is here it cannot well accord with the ãâã ãâã ãâã ãâã ãâã following unlesse the ãâã ãâã ãâã ãâã ãâã be taken in another sense for an Expletive or scilicet not a Causal But the truth is the ordinary reading here beginning with ãâã ãâã ãâã ãâã ãâã seems to be the true one so farre but in the processe of it to have some words put in out of the Septuagint viz. ãâã ãâã ãâã ãâã ãâã For without those the King's MS. reads
as a demonstration of the pretiousness of that stone that whosoever depends on it it will never faile him he shall never miscarry that laies all his weight on that foundation CHAP. X. 1. BRethren My heart's desire and prayer to God for Israel is that they might be note a saved Paraphrase 1. And as before c. 9. 1. so now again I must confesse to you my brethren the Christian Jewes that whatever the Jewes believe of me as though I were their enemy there is none more passionately and tenderly affected to them then I am From this it is and nothing else that I doe so heartily desire and pray to God for all that people that they may timely believe and turn unto Christ that so they may be delivered at this time and escape and not be involv'd in the fatal destruction that attends that people and withall be saved eternally by so doing 2. For I bear them record that they have a zeal of God but not according to knowledge Paraphrase 2. For I must testifie this of them that they are very many of them great zelots for their Law as that which is commanded them by God and so in their way zealous to have God obeyed but for want of true knowledge which the Gospel offers them and they will not receive they are mistaken in their zeale are not such zelots as they ought to be 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God Paraphrase 3. For they being not satisfied in the truth of what we teach them particularly of God's way of justifying men under the Gospel and desiring and intending to be justified by the Law their external legal observances they will not part with them and thereupon have refused that Evangelical way of justification which is so much better then that 4. For Christ is the end of the Law for righteousnesse to every one that believeth Paraphrase 4. For Christ hath consummated and reformed the Law of Moses requiring internal in stead of external obediences and hath set up a new way of justification which belongeth to all those that believe and obey him though they doe not perform the Law 5. For Moses describeth the righteousnesse which is of the Law that the man which note b doth those things shall live by them Paraphrase 5. For Lev. 18. 5. the way of being justified under the Law is set down by Moses to be a task of strict performances required of us that he that will be justified by that must never offend against any part of it for upon those terms onely justification is promised there and he that offends once is guilty of all that is hath lost all pretense of justification by that and this every man doth and so this is not so excellent and happy a course that ye should be so fond of it and withall it consisteth of a great burthen of ceremonies and externall performances all required to justifie a Jew before the coming of Christ and Christ that requires the substantiall duties requir'd by those shadowes hath done you no injury to free you from them 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heaven that is to note c bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead Paraphrase 6 7. But that justification which is to be had by the Gospell is not on such strict difficult terms above the reach of our knowledge or our strength that description of the perspicuity and intelligibleness of Gods commands given then by Moses to the people and setting life and death before them Deut. 30. 12. being very fitly appliable to the Gospell viz. that it is neither obscure not such as depends on any difficult performances of ours but on that which Christ hath done for us The Christ by which we are to be justified is not by any paines of ours to be fetch'd down from heaven he came down himself and dyed for us nor is he to be fetch'd out of the abysse by us he is risen again of himself for our justification to obtain pardon for our past sins upon our reformation for the future and to give us grace to doe so and these two being the two main parts of our faith signifie this truth that all that is required of us is by him made very plain to be known and possible to be performed all the difficult part is performed by himself and the easie required of us 8. But what saith it note d The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach Paraphrase 8. But thus the Evangelicall justification is described That which is required of us toward it is within the reach of any ordinary understanding to conceive being proclaimed by us to all that will believe and within the compasse of a Christian to perform through Christ that strengthens him A sort of precepts so agreeable to humane nature and so familiar to our knowledg that thou maist without much pains learn them thy self and teach them others and for thy practice with pleasure and felicity perform them which character cannot so fitly belong to any thing as to the way of faith and new obedience set down in the Gospell which we now preach unto you in opposition to that other of legal performances which had so much of unprofitable weight and even impossibility in it 9. That if thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Paraphrase 9. And this but of two parts as it were one for thy mouth the other for thy heart v. 8. For thy mouth that if in spight of all persecution and danger that shall attend the profession of the Christian faith thou shalt yet venture all and make profession of it and in thine heart as the principle of Christian practice believe the resurrection of Christ and conform thy practice to that belief in forsaking of sin and arising to new life in imitation of Christ's rising from the grave thou shalt escape this huge judgement impendent on the Jewes and withall be justified and saved eternally 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Paraphrase 10. For the justifying faith is onely that practicall of the heart which must have confession of the mouth go along with it and that shall give you your part in that great delivery see v. 13. and in that eternall rest hereafter 11. For the Scripture saith Whosoever believeth on him shall not be ashamed Paraphrase 11. For to that is appliable that of Isa 28. 16. made use of here c. 9. 33. and 1 Pet. 2. that whosoever believeth on him
received into mercy And as ãâã ãâã ãâã ãâã ãâã the Jewes fulnesse is their coming in to the faith or the Church of Christ so likewise ãâã ãâã ãâã ãâã ãâã the fulnesse of the Gentiles v. 25. is the Gentiles coming in to the Church receiving the faith they then becoming one part of the body of the visible Church as the Jewes another See Note on Lu. 21. c. And so Eph. 1. 23. the Church as the body of Christ is called ãâã ãâã ãâã ãâã ãâã his fulness in the same kind as ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã the Churches greatnesse and body is used by Ignatius in Epist ad Smyrnenses of ãâã restoring the assemblies of the Church by a calmeâ which had befaln the Christians in Syria V. 26. Turne away ungodlinesse The Hebrew Isa 59. 20. read ãâã ãâã ãâã ãâã ãâã that is and to them that turn or even to them the being often Expletive or noting Apposition In stead of this the Septuagint read it seems ãâã ãâã ãâã ãâã ãâã and so render it ãâã ãâã ãâã ãâã ãâã and shall turn iniquities from Jacob and S. Paul as his manner is cites the words of their translation wherein they have a sense very commodious and most agreeable to the Context here that many of the Jewes shall by Gods grace and wise methods used toward them be reformed and converted But beside this it will be most reasonable to enlarge them also and interpret them according to the original notation of the Hebrew that God will take care for the delivering of them that thus return and repent As for the truth of that which is here concluded from this citation that as yet many more Jewes should repent and receive the Gospel that hath been demonstrated by the event 1. when the Jewes saw Christs predictions Mat. 24. manifestly fulfilled in the Roman armies sitting down before the city for then many turned Christians and went out of the city and were delivered from the following evils and 2dly after that when the Temple and the city were destroyed and they brought in subjection by the Romans then many were humbled and turned Christians and 3dly after that also in Justin Martyr's daies ãâã ãâã ãâã ãâã ãâã Every day there were some that came in to be Christs disciples which is the cause of the sealing so many of every tribe Revel 7. 4. see Notes on that Chap. c. d. e. answerable to Ezech. 9. 4. and is the meaning of their escaping here CHAP. XII 1. I Beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your note a reasonable service Paraphrase 1. Seeing then the Gospel without any addition of legal performances is the only way to salvation which is the thing on the proying of which all the former part of the Epistle was spent and that the Gospel is the spiritualizing and perfecting of the Law which he shewes by going ethically through the severall parts of it the ritual or ceremonial in this chapter the judicial chap. 13. 1. the moral v. 8. c. I doe therefore exhort you brethren by the bowels or exceeding great mercies of God that in stead of the impure Gnostick practices that are so rise among you and which pretend to be grounded on their mystical understanding of the Law and scriptures of the old Testament you preserve your selves in all purity and holiness and so offer up unto God as a kind of heave-offering your bodies the work-houses and shops of action and practice a living sacrifice in opposition to their dead ones under the Law an holy pure one in opposition to those external carnal legal ones which had no kind of intrinsecal goodnesse in them but only as they were commanded them for a time by God acceptable to God whereas the other were not so whensoever they were not joyned with holy life nor are now any longer so having been abolished by Christ your rational worship of him in opposition to that wherein the irrational creatures the cattel c. were offered up to God in his worship 2. And be not conformed to this world but be ye transformed by the renewing of your mind that ye may prove what is that good that acceptable and perfect will of God Paraphrase 2. And suffer not your selves to be ensnared with the filthy sensual practices of the Gnosticks of this age that by joyning with the Jews against the orthodox Christians avoid persecution themselves and bring it upon others and by that means seduce many but by undertaking the Christian faith and that renovation of mind and actions wherein repentance required of you at your baptisme consists let your Christianity appear in the new form and shape of your lives that ye may be able to discern and approve and practise see note on ch 2. f. what 't is that God now commands us Christians even those Evangelical commands of his which are good as all the Judaical law cannot be said to be there being many things permitted for the hardnesse of their hearts which must not be permitted now and well pleasing as now their ceremonial performances sacrifice c. are not nor ever were but when joyned with good lives and perfect as even the moral part as it was understood by the Jewes was not till it was enlarged or at least interpreted by Christ Mat. 5. and as the practices of the Gnosticks certainly are not which yet pretend to the highest perfection 3. For I say through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly according as God hath dealt to every man the measure of faith Paraphrase 3. For I in respect of that Apostolical authority which by the favour and commission of Christ is given unto me take upon me to admonish every person among you that be doe not exalt himself above that which belongs to him as the Gnosticks doe who pretend to such heights of knowledge and perfection as to despise the Governors of the Church see Jude 8. d. and consequently run into such extravagances but every man in sobriety to possesse the graces which God hath given him to the benefit of the Church and not the despising of others especially those that are placed over him by Christ 4. For as we have many members in one body and all members have not the same office Paraphrase 4. For as in the body of man where there are many members they have not all offices or ãâã of the same esteem or dignity which some have 5. So we being many are one body in Christ and every one members one of another Paraphrase 5. So all we Christians make up one body of which Christ is the head and are fellow-members in respect of one another but yet have severall functions and offices in his Church 6. Having then gifts differing according to
have you wise unto that which is good and simple concerning evil Paraphrase 19. As for you your purity of faith is generally taken notice of and therefore I doe not speak to you as to those that are thus corrupt already but rejoicing that as yet you are immaculate I exhort you to be watchfull and not so simple as to be cheated into heresies but onely so as to keep your selves innocent 20. And the God of peace shall bruise Satan under your feet shortly The grace of our Lord Jesus Christ be with you Amen Paraphrase 20. And to encourage you to continue your watch let me tell you that it is not now many years to that coming of Christ so oft spoken of in the Scripture that spiritual not corporal or personal coming of his 2 Thess 2. 1 2 3. wherein he shall not onely work his revenge on his crucifiers and your persecutors the Jewes after which time there shall be an eminent discernible tranquillity for the Christians for some space see Mat. 24. 13. and Rom 13. 11. but wherein he shall also cast out the oracles of the Gentiles and make their delusions appear and plant the Gospel and root out Idolatry over the whole Gentile world Phil. 2. 11. The abundant goodnesse and mercy of Jesus Christ continue with you Amen 21. Timotheus my work-fellow and Lucius and Jason and Sosipater my kinsmen salute you 22. I Tertius who wrote this Epistle salute you in the Lord. 23. Gaius mine host and of the whole Church saluteth you Erastus the chamberlain of the city saluteth you and Quartus a brother Paraphrase 23. one that hath used great liberality to me and all the Christians 24. The grace of our Lord Jesus Christ be with you all Amen 25. Now to him that is of power to establish you according to my Gospel and the preaching of Jesus Christ according to the revelation of the mystery which was kept secret since the world began 26. But now is made manifest and by the scriptures of the prophets according to the commandement of the everlasting God made known to all nations for the obedience of faith Paraphrase 25 26. Now to him that is able to keep you from falling into any noxious error and to establish you in the constant practice of all that I have preached to you the same that was the preaching or doctrine of Jesus Christ himself when he was here on earth according to that which we now see revealed and discern to be that which was foretold in the old Testament but not till now taken notice of by men viz. that the Gentiles should have the Gospel preach'd to them which secret and all other Christian truths which have been in the purpose of God from all eternity are now made known or revealed to the Gentiles that they might believe the Gospel 27. To God onely wise be glory through Jesus Christ for ever Amen Paraphrase 27. To him I say who is the onely wise disposer of all this and who hath managed all by his son Jesus Christ's assuming of our nature c. be all honour and praise through the same Jesus Christ our Lord. Amen Written to the Romans from Corinthus and sent by Phoebe servant of the Church at Cenchrea Annotations on Chap. XVI V. 1. Servant of the Church What ãâã ãâã ãâã ãâã ãâã to minister signifies in the New Testament hath formerly been noted at large see Lu. 8. a. viz. to relieve the poor either out of the stock of the Church as administrators and dispensers of others liberality and almes or as hospitable charitable persons out of their own substance So the women that administred to Christ ãâã ãâã ãâã ãâã ãâã out of their own estates and so Phoebe here who is therefore called ãâã ãâã ãâã ãâã ãâã a reliever or patroness of many see Lu. 8. a. and of Paul himself ver 2. and in all probability is the ãâã ãâã ãâã ãâã ãâã 1 Cor. 9. 5. the sister or believing Christian woman which either did or if Paul would have accepted it would have helped him and Barnabas to eat and drink ver 4. without labouring with their hands v. 6. Such as she accompanying the Apostles in their journies to preach the Gospel as of her it appears by S. Paul's sending this Epistle from Corinth to Rome by her as 't is in the subscription and furnishing them with all things which they wanted from whence they are said ãâã ãâã ãâã ãâã ãâã to labour in the Lord v. 6 and 12. whereupon saith the Scholiast that the Apostles carried about with them some matrons of good report ãâã ãâã ãâã ãâã ãâã that made provision for their necessary uses ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that the Apostles being free from those cares might be at leisure for preaching only and Theophylact ãâã ãâã ãâã ãâã ãâã rich women followed the Apostles and provided them necessaries and eased them of all that care c. See note on 1 Tim. 5. a. V. 7. Apostles ãâã ãâã ãâã ãâã ãâã Apostle signifies primarily that office whereunto the Twelve were set apart by Christ immediately and so that of S. Paul and Barnabas sent immediately by appointment of the holy Ghost Act. 13. 2. Secondarily it belongs to some others after that received the like Commission from the Twelve or from S. Paul thus is James the Bishop of Hierusalem often called an Apostle And so saith Theodoret of those first times that those which were after called Bishops were then called Apostles So saith he Epaphroditus is called Apostle of the Philippians Phil. 2. 5. because he was their Bishop So Clemens Romanus is by Clemens Alexandrinus Strom. l. 4. called ãâã ãâã ãâã ãâã ãâã Clemens the Apostle So Ignatius is by S. Chrysostome called ãâã ãâã ãâã ãâã ãâã Apostle and Bishop So of Timothy ãâã ãâã ãâã ãâã ãâã the Apostle Timotheus was made Bishop of Ephesus saith an anonymous writer in Photius So that Thaddaeus that was sent by Thomas to the King of Edessa is styled in Eusebius l. 1. c. ãâã ãâã ãâã ãâã ãâã the Apostle Thaddaeus So Mark in Epiphanius Haer. 51. and in Eusebius l. 2. c. ãâã ãâã ãâã ãâã ãâã So Luke also by Epiphanius Haer. 51. And if it be he which is mention'd 2 Cor. 8. 18. in the style of who is praised for the Gospel or for preaching through all the Churches as Ignatius affirms Ep. to the Ephes and though Baronius affirm it to be Silas and Theodoret Barnabas yet Titus Bostrensis on Luke 1. p. 763. C. and S. Jerom on 2 Cor. 8. and from him others have generally conceived to be he being a constant companion of S. Paul in all his travails as farre as the book of the Acts reaches and therefore iâ said by Eusebius to have written the Gospel from other mens testimonies but the Acts ãâã ãâã ãâã ãâã ãâã from his own sight and not onely so but as it followes v. 19.
ãâã to establish applied here to ãâã ãâã ãâã ãâã ãâã testimony may perhaps literally referre to the forinsick customes among the Jewes where there being three parts of their Judicial processe first ãâã ãâã ãâã ãâã ãâã the entring of the cause secondly ãâã ãâã ãâã ãâã ãâã stabilitio litis the establishment of the matter in dispute thirdly ãâã ãâã ãâã ãâã ãâã Job 29. 16. the searching into the cause the second of these may be here literally rendred ãâã ãâã ãâã ãâã ãâã confirmation or establishment For that second consisted in the interposing of an oath on one side which is therefore called ãâã ãâã ãâã ãâã ãâã Heb. 6. 16. the end of contradiction that is of that affirming and denying which was formerly lawfull betwixt the actors till the oath on one side had given the Judge some reason to incline that way and that is said to be ãâã ãâã ãâã ãâã ãâã in that place for the seiling or establishing the cause in that sense wherein the Romane law saith ãâã ãâã ãâã ãâã ãâã Psellus ãâã ãâã ãâã ãâã ãâã v. 1243. an oath takes off the Judge from that dubiousnesse that before he was in one affirming and the other denying the same thing By analogie to this the preaching of the Gospel by the Apostles being called ãâã ãâã ãâã ãâã ãâã a testimony or witness viz. that which the Apostles gave in to the testifying the truth of the Gospel being eye-witnesses thereof this testimony may be said to be established or confirmed when beside the first preaching of it more light and knowledge and evidences have been afforded to the removing of all ignorance or doubt from mens minds And so the meaning of the phrase here ãâã ãâã ãâã ãâã ãâã will be clearly this that the Gospel which we first preach'd the testimony which we gave of Christ hath since by sufficient probation been made good among you to incline you to consent to the truth of it V. 19. Wisdome The word ãâã ãâã ãâã ãâã ãâã signifies three things in these books sometimes the mind or intellectual faculty Mar. 12. 33. where God is to be loved with all thy mind see Note on Rom. 1. l. secondly an habit of science or prudence as here thirdly perspicacity Ephes 3. 4. 2 Tim. 2. 7. V. 20. Disputer What is the meaning of ãâã ãâã ãâã ãâã ãâã in this place is not easie to determine because as the word it self so the adjunct ãâã ãâã ãâã ãâã ãâã is very capable of a double notion for if ãâã ãâã ãâã ãâã ãâã be rendred of this world then it will seem to signifie the Heathen world and so ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã all be interpreted accordingly ãâã ãâã ãâã ãâã ãâã the wise moralist as the seven wise men of Greece and Socrates after who for the moral learning was by the Oracle proclaimed the wisest man in the world and ãâã ãâã ãâã ãâã ãâã the learned philologer literator as Tertullian renders it and ãâã ãâã ãâã ãâã ãâã the searcher or indagator into the nature of things which the Hebrews call ãâã ãâã ãâã ãâã ãâã this world the philosopher or natural magician And so the next words would encline one to understand the place the wisdome of the world ver 20. and the world which by wisdom knew not God ver 21. looking most directly upon the heathen Philosophers who are by Baruch described in these words ch 3. 23. ãâã ãâã ãâã ãâã ãâã they that seek out or search wisdom on the earth But then if ãâã ãâã ãâã ãâã ãâã be rendred of this age then it may more probably referre to the Jewes as ãâã ãâã ãâã ãâã ãâã chap. 2. 6. must signifie the chief of the Jewes of that age which crucified Christ ver 8. that is caused him to be crucified and there is mention of those v. 22. and 23. and then ãâã ãâã ãâã ãâã ãâã may belong to the Jew and denote their ãâã ãâã ãâã ãâã ãâã naturallists that undertook to know every work of the creation and so likewise ãâã ãâã ãâã ãâã ãâã will belong to the Jew and signifie him that is skill'd in their laws and which interpreted them to the people according to the literal sense their Doctors and then ãâã ãâã ãâã ãâã ãâã will have a peculiar notion among them also For it was the custome of the Jewes for many of the learned among them to sit in the Synagogue and to speak all of them by way of discussion or debate to the same matter as to find out the true sense of a piece of Scripture and to that custome 1 Cor. 14. 29. seems to referre Let the prophets speak two or three c. whence it is that this Synagogue where they did this is called ãâã ãâã ãâã ãâã ãâã the house of searching or inquisition and to that custome perhaps referres that which is said of Christ Luk. 2. 46. that in the midst of the Doctors he heard and asked questions So he that interprets the Scripture mystically and allegorically is called ãâã ãâã ãâã ãâã ãâã the master of inquirie or mystical disquisition and absolutely ãâã ãâã ãâã ãâã ãâã a searcher or inquirer that is literally ãâã ãâã ãâã ãâã ãâã and that mystical or allegorical sense ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the way of inquiry and ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and so ãâã ãâã ãâã ãâã ãâã inquisitio Psalmorum the searching of the Psalmes see Elias Levita in the word ãâã ãâã ãâã ãâã ãâã And then the ãâã ãâã ãâã ãâã ãâã will be the Jewish doctors which among themselves inquired into the truth of Scriptures which Christ seems to call ãâã ãâã ãâã ãâã ãâã searching the scriptures Joh. 5. 39. but found not Christ there as they might have done believed him not Thus is the word used Act. 6. 9. where several men are said to rise up ãâã ãâã ãâã ãâã ãâã talking with Stephen as the Jewish doctors use to doe one with another about the sense of Scripture and Act. 9. 29. 't is said of Paul that ãâã ãâã ãâã ãâã ãâã he talked and debated with them about the sense of Scriptures concerning the Messias This custome of the Jews seems to be referred to by this word but yet whether the other circumstances of the place which referre it rather to the Heathens may not so farre prevail as that it may be fit to pitch upon a middle interpretation of the word and to apply this custome of the Jews to secular inquiries in the heathen schools I shall leave it to be considered and onely add that the making of this place to agree with that of the Prophet Isa 33. 18. seems to be a matter of some difficulty the Text there looking another way viz. by way of admiration how thâ taxes that were exacted in the time of the siege were so suddenly ceased For that is the meaning of Where is the
ãâã ãâã ãâã ãâã ãâã that is he that even now kept the book of taxes for so ãâã ãâã ãâã ãâã ãâã was the name of them that set down the publick acts as also the customes and taxes and revenues of the Kings and so Where is the ãâã ãâã ãâã ãâã ãâã the weigher that is the receiver of money for so they received it by weight and lastly where is the numberer of towers he that reckons and assesses the several houses of the city every one according to their bignesse which was in order again to the exacting of taxes From this matter that of this text is distant enough and yet may that be so farre here accommodated as to expresse an admiration here as it was there at a strange sudden change wrought among them although the matter of the change was very different And yet for the words also they thus farre agree that aâ there was Where is the scribe so here though in another sense where is the scribe that is doctor or learned man there the Scribe to register the taxes the notary here the learned man or doctor of the Law as there ãâã ãâã ãâã ãâã ãâã the weigher so here with the change but of letter without any of the sound ãâã ãâã ãâã ãâã ãâã the intelligent or wise and lastly as there the numberer of towers so here the enquirer disquisitor of this world that speaks his sense among others by way of debate or discussion to find out the truth as there in the making an assesment they debated the rate or value of every house to proportion it accordingly And such applications as these by way of accommodating places to very distant senses especially when the words in the Greek translation will bear them though the Hebrew will not so well is no extraordinary or strange thing in the New Testament that of Christ's going with his parents to Nazareth that the saying might be fulfilled He shall be called a Nazarite that is the title of ãâã ãâã ãâã ãâã ãâã a branch belongs to him will appear to any as strange and farre off as this CHAP. II. 1. AND I brethren when I came to you came not with excellency of speech or of wisdome declaring unto you the testimony of God Paraphrase 1. I said I preach'd not the Gospel to you in any eloquent words c. 1. 17. from whence to this place all hath been brought in on that occasion by way of parenthesis and now I resume it again because it is a thing laid to my charge by some of you that I am too plain and mean in preaching the Gospel to you An accusation or charge which I am most ready to confesse 2. For I determined not to know any thing among you save Jesus Christ and him crucified Paraphrase 2. For I thought it not any way proper for me to goe about to mend God's method and when he had determined the sum of our doctrine to be the doctrine of Christ which he taught in his life time together with the confirmation of it by his death through which also we have many precious advantages as pardon of sins through his satisfaction c. not excluding also but taking in in an eminent manner his resurrection it had been unreasonable to think of preaching any thing to you but this doctrine thus confirm'd see chap. 1. 17. 3. And I was with you in weaknesse and in fear and in much trembling Paraphrase 3. And accordingly when I was among you I was in the like manner as Christ when he was here on earth very ill used see note on Rom. 8. m. Gal. 4. a. persecuted for my preaching and in continual fear of the utmost dangers Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached 4. And my speech and my preaching was not with enticing words of mans wisdome but in note a demonstration of the Spirit and of power Paraphrase 4. And as for powerfull speaking that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said such as humane writings are content with but in plain demonstration from the prophecies of the old Bible or the voice of the Spirit since and the miracles done by Christ under the Gospel 5. That your faith should not stand in the wisdome of men but in the power of God Paraphrase 5. That the ground of your faith may not be humane eloquence c. but the arguments of perswasion which God hath thought fit to make use of 6. Howbeit we speak wisdome among them that are perfect yet not the wisdome of this world nor of the princes of this world that come to nought Paraphrase 6. Mean while the things which we teach are to those men which are arriyed to the highest pitch of wisdome divine and perfect wisdome not that which this age boasts of or depends on or in which the rulers of the Jewes v. 8. doe excell for all these are now a perishing their learning and they ready to come to nought 7. But we speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory Paraphrase 7. But that wise dispensation of God's in giving us his Son which was hidden under the Jewish types and only darkly spoken of by the Prophets but by God determined from the beginning to be now revealed to us to the very great honour of us to whom it is so revealed 8. Which none of the princes of this world knew for had they known it they would not have crucified the Lord of glory Paraphrase 8. A thing which is not to be imagined that the chief men among the Jewes v. 6. see note on ch 1. c. understood any thing of for if they had they would sure never have put him to death appearing by the voice from heaven and his miracles as well as by their own prophecies to be God himself come down from heaven 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Paraphrase 9. To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose that God prepares for them that depend on him all faithfull pious men such things as they never imagine or hope for such is the revelation of his mercifull designes toward us in the Gospel 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Paraphrase 10. And these hath God made known to us not by any fallible deceivable way but by sending down his Spirit upon the Apostles which leading them into all truth teaching them all things reveals even these deep mysteries unto us which be they never so secret in God must needs be known
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That ãâã ãâã ãâã ãâã ãâã spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd ãâã ãâã ãâã ãâã ãâã the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he ãâã ãâã ãâã ãâã ãâã the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the miraculous stupendious actions of which the footsteps yet remainâ Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called ãâã ãâã ãâã ãâã ãâã the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their ãâã ãâã ãâã ãâã ãâã or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words ãâã ãâã ãâã ãâã ãâã for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words ãâã ãâã ãâã ãâã ãâã and who hath been his counsellour which words being not here read but to ãâã ãâã ãâã ãâã ãâã these other immediately subjoyned ãâã ãâã ãâã ãâã ãâã who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius ãâã ãâã ãâã ãâã ãâã I commend Thaumasius to your friendship c. And in Phaverinus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâusium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that he imitated many of the Christian rites ãâã ãâã ãâã ãâã ãâã all humanity charity to them that wanted ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that way of it especially which consisted in sending letters and tâkâns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the ãâã ãâã ãâã ãâã ãâã not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word ãâã ãâã ãâã ãâã ãâã provision or necessaries that they wanted and this according to the notion of ãâã ãâã ãâã ãâã ãâã formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be ãâã ãâã ãâã ãâã ãâã then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be ãâã ãâã ãâã ãâã ãâã then will the ãâã ãâã ãâã ãâã ãâã or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
perceived the grace that was given unto me they gave to me and Barnabas the right hands of fellowship that we should goe unto the heathen and they unto the circumcision Paraphrase 9. These three I say James the Bishop of Jerusalem and Peter and John the son of Zebedee two prime Apostles who were looked on as the pillars of the Church approved and commended all that we did or had done acknowledged us as their companions joyned with us and did by consent make an agreement that they and we should betake our selves severally into what city soever either of us entred we to the Gentiles and they to the Jewes of the city and so constitute severall congregations in each city of Jewes and Gentiles see note on Rev. 11. b. 10. Onely they would that we should remember the poor the same which I also was forward to doe Paraphrase 10. And all that they insisted on to us was that we should take into our care the wants of the poor Christians in Judaea who were sadly spoiled and wasted by their unbelieving countreymen 1 Thess 11. 14. Heb. 10. 34. see Chrysostome and get collections for them among the Gentiles which I was as forward to doe as they to have me 11. But when Peter was come to Antioch I withstood him to the face because he note g was to be blamed Paraphrase 11. But when after this Peter came and preach'd to the Jewes at Antioch I who was there also at the same time preaching to the Gentiles of that city resisted him because they that had taken notice of his former actions and the change that was observable in him did look upon him as a dissembler and lai'd that to his charge not knowing the true ground of what he did 12. For before that certain came from James he did eat with the Gentiles but when they were come he withdrew and separated himself fearing them which were of the circumcision Paraphrase 12. For before the time that some believing Jewes of Jerusalem James's See who were generally zealous for the Mosaical performances Act. 21. 20. came from thence to Antioch in like manner as those Act. 15. 1. he freely conversed with the Gentile Christians and eat with them but while they were present out of fear of displeasing and scandalizing those Jewish Christians and occasioning their falling off or forsaking the faith see Theophylact and Chrysostome interpreting it by a like phrase c. 4. 11. I am afraid of you least I have bestowed on you labour in vain he abstained from using that liberty and did not use any conversation with them for a time 13. And the other Jewes dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation Paraphrase 13. And the whole number of the Jewish converts of Antiochia followed his example and abstained from conversing freely with the Gentiles making as if they were such zealots of the Mosaical law as that they would not use this illegall liberty and this was so universally done by all that Barnabas that came with me began to be wrought on by it and to make scruple to converse familiarly with the Gentiles as if it were not lawfull to doe so 14. But when I saw that they walked not uprightly according to the truth of the Gospel I said unto Peter before them all If thou being a Jew livest after the manner of the Gentiles and not as doe the Jewes why compellest thou the Gentiles to live as doe the Jewes Paraphrase 14. Whereupon considering the inconvenience that would come on this and that it would be a way to shut out all the Gentiles from the faith if by Peter's fear of scandalizing the Jewes men were brought to believe that the Gentiles might not freely be accompanied with and consequently could not be preached to by us and so that this was not the way which was most conducible to the propagating of Christian religion which was like to consist more of Gentiles then of Jewes I thus spake publickly to Peter Thou hast hitherto lived like and conversed with the Gentile Christians and not observed the Jewish rules why dost thou now by thy practice bring the Gentiles to think it necessary for them to observe the Jewish law 15. We who are Jewes by nature and not sinners of the Gentiles Paraphrase 15. Certainly that which these men learn and think to be implied by this practice of thine is farre from being true doctrine For we that indeed were before our Christianity Jewes born and so farre more obliged in any reason to observe the Mosaical Law then the idolatrous ignorant heathens whom the Jewes themselves never thought obliged to the Mosaical performances and therefore looked upon them with such contempt as impure and not fit to be conversed with 16. Knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified Paraphrase 16. We I say being taught by Christianity that by the observation of the Law see note on Mat. 5. g. by performance of the Mosaical rites justification is not to be expected but onely by the faith of Jesus Christ without that we I say doe thus our selves receive the Christian religion and ought in any reason to reach it others so as not to depend on the Mosaical performances for justification but on the faith of Christ without them and that upon this grand principle that neither Jew nor Gentile can be justified by legal obedience and therefore must seek to Christ for it who not now requiring of us these outward rites but the inward purity signified by them is consequently to be obeyed in what he requires and the liberty that he also gives to be vindicated by us against all contrary pretenders who indeed will be farre from changing their minds by our yielding to or complying with them 17. But if while we seek to be justified by Christ we our selves also are found note h sinners is therefore Christ the minister of sin God forbid Paraphrase 17. But then it is objected by those that stand so for the Jewish law that if seeking to be justified by faith in Christ we neglect the Mosaical Law and live like Gentiles we make by this or suppose Christ to be an enemy to the Law and a favourer of Gentilisme one that assists that against Judaisme makes provision for it To which we answer that whatsoever be said of his favouring those that doe not bind themselves to the Judaical Law he is yet sure no favourer of Gentilisme or heathen life 18. For if I build again the things which I destroyed I make my self a transgressour Paraphrase 18. But on the other side rather when a man hath renounced justification by the Mosaical Law and depended onely on Christ
the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Paraphrase 11. Bringing forth all manner of Christian fruits those works of piety and charity which are commended by Christ above what was by the Law of Nature or Moses required which may tend to the honour and praise of God 12. But I would ye should understand brethren that the things â which happened unto me have fallen out rather unto the furtherance of the Gospel Paraphrase 12. As for my self and the things that concern me my sufferings and imprisonment at Rome you may please to take notice that they have tended to the advancement rather then hindrance of the Gospel 13. So that my bonds in Christ are manifest in the note e palace and in all other places Paraphrase 13. For by my sufferings it is that the Gospel hath come to be taken notice of and so to be propagated both to all the officers of the Emperour in the Courts the Romans that act under him and also to all others 14. And many of the brethren in the Lord waxing confident by my bonds are much more bold to speak the word without fear Paraphrase 14. And withall many that have received Christianity through the confidence and courage that the example of my sufferings and patience hath infused into them have with much more zeal and constancy then formerly made confession of the faith 15. Some indeed preach Christ even of envy and strife and some also of good will Paraphrase 15. Some indeed envying the dignity which God hath bestowed on me by giving such success to my preaching now that they see me under restraint preach the Gospel of Christ by way of emulation hoping and endeavouring to get that glory to themselves and some doe it out of good liking of what I have done and out of a pious intent desiring sincerely to maintain what I have preached 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds Paraphrase 16. The former sort of these doe it out of unkindness to me not out of designe seriously to advance the service of Christ but esteeming of me by their own affections they suppose they shall gall and grieve me thereby and so adde to my present sufferings 17. But the other of love knowing that I am set for the defense of the Gospel Paraphrase 17. But others out of a sincere kindnesse toward me and the Gospel as knowing that what is befallen me is in defence of the Gospel or for my defending it and consequently but duty in me who have not intruded my self but am by Christ from heaven call'd and sent with commission for discharge of this office 18. What then notwithstanding every way whether in note f pretence or in truth Christ is preached and I therein doe rejoice yea and will rejoice Paraphrase 18. And so by one means or other some to vex me others out of respect to the words preached by me doe farther propagate it and though this is by the former sort done maliciously and the good that comes from it be only accidental not intended but only occasioned by them yet 't is matter of rejoicing to me that the Gospel of Christ is preached and published by this means 19. For I know that this shall turn* to my salvation through your prayer and the supply of the Spirit of Jesus Christ Paraphrase 19. For I am confident by the help of your prayers and by the assistance of the Spirit of Christ attainable thereby that what hath thus befallen me shall be a means of advancing the salvation of many 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldnesse as alwaies so now also Christ shall be magnified in my body whether it be by life or by death Paraphrase 20. As I verily perswade my self and hope that God will so assist me that I shall expresse no pusillanimity in any thing but continue as constant as ever and as bold Joh. 7. a. to confesse Christ and preach the Gospel and so whether by life or death advance the kingdome of Christ by preaching it if I live by signing the truth with my blood if I die 21. For to me to live is Christ and to die is gain Paraphrase 21. For as for my self thus it stands with me if I live my life shall be spent in Christ's service and if I die my death tends to mine own unspeakable advantage and joy and to the service of Christ also whose glory may be advanced by my dying his martyr see ver 20. 22. But if I live in the flesh this is note g the fruit of my labour yet what I shall choose I wot not Paraphrase 22. On the other side my living in the flesh is matter of some advantage also life is in it self and for the advantages of serving God and encreasing our crown a desirable thing and so the scales being in a manner even I know not what to choose 23. For I am in a streight betwixt two having a desire to note h depart and to be with Christ which is farre better Paraphrase 23. But I am in a great difficulty equally inclined on both sides on one side having before me the benefit of death as of a returne into my country which is the vision and society of Christ and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdome and the benefit that will redound to me 24. Neverthelesse to abide in the flesh is more needfull for you Paraphrase 24. And on the other side considering the advantage which may accrue to you which is farre greater by my life and that which you can very ill spare 25. And note i having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith Paraphrase 25. And on this latter consideration of the want you have of me and the benefit you may reap from my life I am sure that this is the thing I desire and hope that I shall be some time permitted to live as a means of growth and proficiency to you and of giving you comfort in your Christianity 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again Paraphrase 26. That you may rejoice the more through the goodnesse of Christ by reason of me that is of my coming yet again to be present among you 27. Onely let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may heare of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel Paraphrase 27. Onely let your course of life be such as becomes the citizens of this divine city the members of
the Church of Christ whose saith ye have received that whether present or absent I may hear such things of you that I may take comfort in viz. that you have the same affections and common designes all jointly contending the best you can to propagate the faith of Christ to gain men to embrace the Gospel 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Paraphrase 28. And whatsoever opposition ye meet with let it not discourage or affright you but look on it only as a signe or testimony that they are wretched obdurate people but that you are the true penâent believers rescued out of the snares of sin and that this testimony is given by God himself of you 29. For unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Paraphrase 29. Who hath vouchsafed you this favour to suffer for as well as to believe in Christ which is a proof of your sincerity and constancy and an instance of God's goodnesse and favour to you 30. Having the same conflict which ye saw in me and now hear to be in me Paraphrase 30. Suffering in the same manner as ye see and hear of me that I suffer Annotations on Chap. I. V. 1. Philippi The Philippians here named must by Analogie with the Corinthians and the rest to whom the other Epistles are address'd be interpreted to be of a larger extent then the inhabitants of that one city and either to contain all the Christians throughout all Macedonia or at least all that were under that Metropolis For that Philippi was such is the distinct affirmation of S. Luke Act. 16. 12. ãâã ãâã ãâã ãâã ãâã Philippi is the prime or first city in the province of Macedonia that is either of all Macedonia as one wider Province or at least of one Province of it And it is there added that it was then a colony that is inhabited by Romans from whence it is that v. 21. they speak of themselves as Romans and such colony-cities that were so inhabited by Romans were generally though not onely they pitched on by the Roman Pretors or Presidents to be the cities whither the neighbouring regions should come for justice the places of assises c. and so became the chief cities So Photius ãâã ãâã ãâã ãâã ãâã The city of Philippi being a metropolis of the Province of the Macedonians and this expresly speaking of it as it was in S. Pauls time Act. 16. 21. where the inhabitants of it as of a Romane Colony call themselves Romans So S. Chrysostome on Act. 16. ãâã ãâã ãâã ãâã ãâã S. Luke sets down the places as writing an history and shewing where the Apostle spent any time he names onely the greater cities such are Metropoles and passeth by the rest making Philippi thus named one of those greater And this is supposed by the antient writer under Ignatius's name in Epist ad Tarsens when he tells them to whom he writes ãâã ãâã ãâã ãâã ãâã the Churches of the Philippians in the plural salute you that is the Churches under that Metropolis And therefore when Philippi is by the Geographers and out of them by the author of the argument of this Epistle affirmed to be ãâã ãâã ãâã ãâã ãâã a little city under the Metropolis Thessalonica it must be remembred that that definition belongs to some other time probably long before that of S. Pauls writing here or in the Acts his preaching to them For so 't is certain that this city built and thus named by Philip King of Macedon had formerly been called ãâã ãâã ãâã ãâã ãâã and then ãâã ãâã ãâã ãâã ãâã whence was the proverb ãâã ãâã ãâã ãâã ãâã because of a golden mine which Appian saith was near it and was then a small city which hinders not but that how under the Roman Empire it might be improved and advanced especially being now a Colony of Romans and being so 't is not imaginable it should be subject to Thessalonica a city in another Region an hundred and ten miles off from it which was no Colony As when in Palestine Caesarea Stratonis became a Colony of the Romans called Colonia Prima Flavia by Pliny à Vespasiano deducta the Prime Colony called Flavia as being brought thither by Flavius Vespasianus it became also in respect of the Ecclesiastical Government a Metropolis under which Jerusalem it self was For that many cities became Metropoles which formerly were not there is no doubt and is affirmed in the 12. Can. of the Council of Chalcedon ãâã ãâã ãâã ãâã ãâã Cities are honoured with the names of Metropoles by the Emperors letters So also Strabo Geog. l. 17. p. 840. ãâã ãâã ãâã ãâã ãâã Provinces have been at several times variously divided which concludes the Metropoles to be changed also and l. 13. p. 629. giving an account of the confusion of Provinces by him observed he saith it was caused ãâã ãâã ãâã ãâã ãâã because the Romans distributed them not according to the divisions of tribes but another way according to the keeping of courts and assises And thus doth Pliny set down for Metropoles of Asia Laodicea Sardis Smyrna and Ephesus upon this onely account that the courts were kept there to which other cities resorted The truth is ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã which was now changed and advanced into Philippi and a Metropolis of Macedonia by being a Colony of the Romans was originally a city of Thrace and so is affirmed to be by Stephanus ãâã ãâã ãâã ãâã ãâã And so Scylax Caryandeus among the cities of Thrace hath ãâã ãâã ãâã ãâã ãâã next after Neapolis And Eustathius on Dionysii ãâã ãâã ãâã ãâã ãâã to the same effect ãâã ãâã ãâã ãâã ãâã seating it on the banke of Strymon where Pomponius Mela in his description of Thrace placeth Philippi and so doth Plinie Nat. Hist l. 4. in his Survey of Thrace A Strymone intus Philippi Colonia and so Dio describing Pangaeum Montem in Thrace saith 't is close by Philippi But granting all this of the former times 't is yet certain that at the time of S. Pauls converting this city it was changed from the antient forme first it was a Roman Colony and the inhabitants thereof ãâã ãâã ãâã ãâã ãâã Romans Act. 16. 21. and in that state made a Metropolis of the adjoyning part of Macedonia where the Roman Prefect kept his assises for all that ãâã ãâã ãâã ãâã ãâã According to this Division saith Vlpian in provincia Macedonia Dyrracheni Cassandrenses Philippenses Italici Juris sunt This may be illustrated à pari Nicopolis is by S. Chrysostome affirmed to be a city of Thrace ãâã ãâã ãâã ãâã ãâã and so by Theodoret ãâã ãâã ãâã ãâã ãâã Nicopolis is a city of Thrace but borders on Macedodia in like
Lord. Paraphrase 20. So again children are by their Christianity so far from being set free from their obedience to their parents in any matter that they are by that very relation obliged to it 21. Fathers note d provoke not your children to anger lest they be discouraged Paraphrase 21. The parents on the other side are taught their duty toward their children not to rate or brawle with them nor to reprove them causlesly lest that be a discouragement to them 22. Servants obey in all things your masters according to the flesh not with eye service as men-pleasers but in singleness of heart fearing God Paraphrase 22. Servants of what sort soever must pay obedience to those which according to the lawes of men have the rule over them and not pretend any liberty from Christ to doe otherwise and their obedience must be performed sincerely for conscience sake to God and not only in those things whereto the masters eye can reach 23. And whatsoever ye doe doe it heartily as to the Lord and not unto men Paraphrase 23. And in all your services doe heartily and willingly what is required of you without complaining or murmuring knowing that your obedience to your masters is a duty to God 24. Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ Paraphrase 24. From whom consequently you shall receive your reward that portion which belongs to you for Christ is a master that will not suffer any service performed on his command to be unrewarded 25. But he that doth wrong shall receive for the wrong that he hath done and there is no respect of persns Paraphrase 25. As on the other side he that doth any thing amisse against the law of Christ whether servant toward master or master toward servant shall not escape punishment by being a Christian God shall deal with him according to the rules of justice whatsoever he is and neither favour the servants pretensions against the master nor the masters against the servants Annotations on Chap. III. V. 10. In knowledge What ãâã ãâã ãâã ãâã ãâã signifies here is somewhat uncertain If the Preposition ãâã ãâã ãâã ãâã ãâã be taken by an Hebraisme for ãâã ãâã ãâã ãâã ãâã in or by then it denotes the means of working our renovation the knowledge of the Gospel in which our pattern is set according to which we are to form our lives for the future and this is generally expressed by ãâã ãâã ãâã ãâã ãâã the acknowledgment of the truth Tim. 2. 4. Tit. 1. 1. Heb. 10. 26. But it is possible also that ãâã ãâã ãâã ãâã ãâã being taken in the proper notion of it ãâã ãâã ãâã ãâã ãâã may be set in opposition or by way of superaddition to ãâã ãâã ãâã ãâã ãâã knowledge which the Gnosticks boasted of and from whence they had their name and with it joyned all vitious corrupt practices whereupon he requires his Colossians to forsake those sins and to be renewed to that which the Gnosticks have not attained to ãâã ãâã ãâã ãâã ãâã to acknowledgment or discerning that is the experimental practical knowledge of Gods goodnesse to us in regenerating which is more then the first creating us after his own image to live according to the divine pattern which he hath set us V. 14. Bond of perfectnesse ãâã ãâã ãâã ãâã ãâã bond of perfectness may be by an hypallage the most perfect bond But it may be also bond of perfectness in that notion that perfect Mat. 5. 48. is all one with merciful Lu. 6. 36. for so the Christian charity that is a transcript of Christs love to us is a conspiration or meeting together so ãâã ãâã ãâã ãâã ãâã may signifie see Note on Act. 8. e. of all mercifulness or else an obligation to it V. 15. Peace of God rule ãâã ãâã ãâã ãâã ãâã as it is an gonistical word for the ãâã ãâã ãâã ãâã ãâã the reward of the Conqueror hath been already spoken of Hence the ãâã ãâã ãâã ãâã ãâã are the ãâã ãâã ãâã ãâã ãâã they that adjudge and give this reward to those to whom it belongs the rulers or administrators of the combat and they that decide all controversies about it Hence is the word used for ãâã ãâã ãâã ãâã ãâã saith Phavorinus an umpire or daies-man that reconciles doubts or differences between any and accordingly ãâã ãâã ãâã ãâã ãâã saith he referring as I conceive to this place ãâã ãâã ãâã ãâã ãâã and so here let the peace of God that peaceable-mindedness that Christ commandeth you Mat. 5. be the umpire to compose all differences between you and other men V. 21. Provoke ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã contumely saith Phavorinus and ãâã ãâã ãâã ãâã ãâã it signifies evil speaking in Homer ãâã ãâã ãâã ãâã ãâã it consists in hard or bitter words The word signifies contumelious harsh language and that is most likely to be the meaning here because of the mention of the ãâã ãâã ãâã ãâã ãâã that is here added such words in parents being apt to discourage children CHAP. IV. 1. MAster 's give unto your servants that which is just and equal knowing that ye also have a master in heaven Paraphrase 1. You that are masters deal justly and indifferently with your servants require no more then they are able to perform give them what is fit for them reward the more diligent with more kindness and the same dealing that you desire to receive from God doe you shew to them 2. Continue in prayer aud watch in the same with thanksgiving Paraphrase 2. Have your daily constant frequent houres of prayer and use all diligence to have your hearts intent upon that performance and with petitions for supply of your wants joyn your thankfull acknowledgments for what ye have received 3. Withall praying also for us that God would open unto us a doore of utterance to speak the mystery of Christ for which I am also in bonds Paraphrase 3. And let this be one constant request in your prayers that God will give me plentifull opportunities and liberty publickly to preach the Gospel which contrary to the exspectation of the world is now sent to the Gentiles for the preaching to whom I am in bonds at this time 4. That I may make it manifest as I ought to speak Paraphrase 4. And that I may doe it in such a manner as is my duty to doe 5. Walk in wisdome toward them that are without redeeming the time Paraphrase 5. Behave your selves with all Christian circumspection in respect of the heathens among whome ye live that ye neither be corrupted by their sensual baits nor give them any matter of scandal or aversion to the saith but considering the danger of your present condition apply your selves to it as circumspectly and as prudently as ye can see note on Ephes 5. e. 6. Let your speech be alway with grace seasoned
kind of inordinate lust or filthiness v. 3. see note on Rom. 1. i. This you know and God is witness that I was farre from being guilty of it 6. Nor of men sought we glory neither of you nor yet of others when we might have been note f burthensome as the Aostles of Christ Paraphrase 6. Neither did we desire to appear before you or others as persons of any great authority which yet we had and might have exercised as Apostles of Christ 7. But we were gentle among you even as a nurse cherisheth her children Paraphrase 7. But I have still dealt with you in all mildness tenderness imaginable the same which is discernable in a nurse to a child of which by feeding and making much of him she becomes extremely fond 8. So being note g affectionately desirous of you we were willing to have imparted unto you not the Gospel of God onely but also our own souls because ye were dear unto us Paraphrase 8. In like manner I confesse my self to have an huge tenderness and fondness of love toward you so that now having done you that greatest good preached the Gospel to you and nourish'd you ap in the faith I have nothing too dear for you not my life it self which is frequently called the soul in these books see note on ch 5. f. if it may stand you in any stead 9. For ye remember brethren our labour and travell for labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God Paraphrase 9. And evidence of which I then gave you and ye cannot but remember it how that beside the sufferings which I bare see note b. I alwaies laboured in my trade extremely hard that so I might preach the Gospel to you and yet not put you to charges 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe Paraphrase 10. You I say know and can witness and I doubt nor of God's testimony how I and the rest of us Silvanus and Timothy have behaved our selves toward you that have received the saith in the performance of all duties toward God and man so as we cannot be blamed or charged by any 11. As you know how we exhorted and comforted and charged every one of you as a father doth his children Paraphrase 11. Dealing with you as a father doth with his own children every one of you single as if every one of you were my child calling upon you to doe your duty and cheering you up to persevere against all discouragements 12. That ye would walk worthy of God who hath called you unto his kingdome and glory Paraphrase 12. And conjuring you by all the obligations imaginable that your conversation should be some way proportionable to what God hath done for you in calling you to the honour and privilege of being Christians here and if you continue constant in the saith glorified Saints in heaven 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which note h effectually worketh also in you that believe Paraphrase 13. And herein we have matter of continual joy and thanksgiving to God on your behalf that when we thus preached the Gospel to you ye received it readily not as any doctrine of ours but as the Gospel of Christ sent by God from heaven and which being thus embraced and believed by you hath also attained that end that perfection that accomplishment among you which every where belongs to it viz. to bring on them that embrace it the honour of being persecuted for it and glorifying God by that means and withall to give them strength to enable them to bear it Christianly 14. For ye brethren became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own note i countrey-men even as they have of the Jewes Paraphrase 14. For as it fell out with the Churches of Christ in Judea all that believed and held fast to Christ have still been persecuted by the unbelieving Jewes so hath it fallen out to you your own countrey-men the unbelieving Jewes among you have in like manner persecuted you as the Jewish unbelievers have persecuted the Christian Jewes 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men Paraphrase 15. And this which I say of the Jewes in Judea was practised by them on Christ himself and before him on the prophets sent unto them Mat. 23. 37. and now is accordingly fallen on us It being reasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost Paraphrase 16. And this generally is the ground of their quarrel to us that in spight of their prohibition we preach to the Gentiles use means that they might repent of their Idolatries c. by which and the former things the Jewes doe so fill up the measure of their sins that the wrath of God to the utter destruction of them is now come our upon them already denounced and within a very little while most certain to overtake them 17. But we brethren being taken from you for a short time in presence not in heart endevoured the more abundantly to see your face with great desire Paraphrase 17. And being detained from coming to you personally ever since I was first with you and driven suddenly from you Act. 17. 5 10. we are neverthelesse very kind to you and heartily desire and wish for an opportunity of visiting you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us Paraphrase 18. And accordingly I Paul had once or twice a full resolution to visit you but by some difficulty or other from time to time interposed by the instruments of Satan the obstructors and persecutors of the Gospel I was kept from coming unto you 19. For what is our hope our joy our note k crown of rejoicing are not even ye in the presence of our Lord Jesus Christ at his coming Paraphrase 19. For what greater matter of hope of a reward from God at the day of doom and consequently of present rejoicing can I have what greater ornament of which I could boà st then the good successe of the Gospel which I have preached among you 20. For ye are our glory and joy Paraphrase 20. For you are a prime congregation of Christians as Philippi another Phil. 4. 1. wholly converted by me and
the other as he doth in the former part of this Epistle by this assurance that Gods judgments would suddainly surprize these enemies of his and nothing but constancy and purity be likely to preserve any from that heavy destruction V. 10. Live together with him To live together with Christ though it comprehend under it yet must not necessarily be confined to the future immortal life but may belong first and literally to preservation and deliverance here so as ãâã ãâã ãâã ãâã ãâã which is ordinarily rendred to be saved doth v. 3. 8 9. and oft elsewhere denote deliverance out of calamities and destructions here which is also attended constantly and when the temporal is not had supplied with eternal life Thus doth the matter here in hand incline to interpret it being the description of that coming of Christ for the destroying of the enemies of Christianity which is designed as a means of preserving the constant Christians and giving them quiet halcyonian days after the storms wherein they had been tossed And so to live is to live prosperously and cheerfully in the profession of Christianity here together with an assurance of living and reigning with him eternally And according to this must the phrase whether we sleep or wake be interpreted not so as sleeping signifies death and waking being not yet dead but alive though that sense will have truth in it also applyable to the notion of life for eternal life but as may best agree with the contexture of this Chapter Here this calamity approaching the Jewes and Gnosticks is said to come as a thief in the night v. 2. Upon which he tels the pious Christians that they are in no danger of receiving hurt from this v. 4. they are not in darknesse that this day or judgment should thus surprize them and so again v. 5. on which he builds his exhortation v. 6. wherefore let us not sleep but watch and be sober in the figurative notion of sleep for sin and watching for carefulnesse and constancy and v. 7. the ground of that figurative notion of sleep is set down because as sleep is a night-work so drunkennesse is a night-work and so every sin and therefore that visitation that comes as a thief in the night is likely to surprize them and none else And on the contrary the sober pure constant Christian he is sure to escape which he farther proves v. 9. by Christs dying to that end to bring us to that purity and consequently being risen again and coming to dee vital acts such is executing vengeance on enemies he will be sure to preserve those which are thus qualified and that whether they wake or sleep That cannot now be in that figurative sense formerly used for piety and sin for they that thus sleep shall not thus live but as by the figure ãâã ãâã ãâã ãâã ãâã noted on Mat. 8. â it is ordinary in the vulgar ordinary sense of waking and sleeping the one noting solitude the other security and so the sense will be most currant that without their special care and solicitude referring all to God and so laying them down to sleep and taking their rest they shall be secured by Christ and live when others that were more solicitous for their safety the Gnosticks were destroyed with the Jewes V. 12. Are over you ãâã ãâã ãâã ãâã ãâã those that are set or rule over you are sure the Bishops of several Churches called in the first times ãâã ãâã ãâã ãâã ãâã Prefects and Presidents in the Latine Church As for that objection which may arise here from the plural number which argues that they were more then one the account is to be the same that was given for ãâã ãâã ãâã ãâã ãâã more Bishops then one Phil. 1. 1. because first as Philippi was a Metropolis of Macedonia and contained many Churches and consequently Bishops under it so was Thessalonica here also and all the Churches that were under it were written to also in this Epistle inscribed to the Metropolitan Church Secondly it hath been before observed Note on Phil. 1. a. that Thessalonica and Philippi being both Churches of Macedonia these Epistles were written to both and indeed to all the Christian Churches of Macedonia as the Epistle to the Corinthians belonged also to the Saints or Christians of all Achaia And there being many Bishops constituted in that whole countrey they are all here contained under these phrases ãâã ãâã ãâã ãâã ãâã they that labour among you that is labour in the word and dâctrine 1 Tim. 5. 17. and ãâã ãâã ãâã ãâã ãâã those that are set over you and ãâã ãâã ãâã ãâã ãâã they that exhort you it being the Bishops office to doe all these V. 14. Unruly ãâã ãâã ãâã ãâã ãâã irregular is a military word and signifies disbanded Souldiers that have left their employment or service or obedience to their commanders and so may here be set to expresse those that live not in obedience to the Apostles rules or to the commands of their superiors the Bishops in their Churches who are here first admonished according to Christs directions Mat. 18. 15. and so again a second time 2. Thess 3. 12. and if they reform not are then to be censured and excommunicate 2 Thess 3. 6. But the Context in that place seems to refer to one particular kind of irregularity contrary to the expresse orders of the Apostle there v. 10. viz. living idlely giving over the workes and duties of their callings v. 11. which beside the disobedience to his orders was literally also a forsaking their colours âleaving that rank wherein they were placed by God and so there v. 7. ãâã ãâã ãâã ãâã ãâã is set opposite to labouring v. 8. V. 22. Appearance The word ãâã ãâã ãâã ãâã ãâã which is ordinarily rendred appearance is known to signifie as the Latine species among authors kind or sort Thus they that interpret it otherwise acknowledge the Syriack to render it And so the meaning of the place will be ãâã ãâã ãâã ãâã ãâã from all sort or the whole kind of evil from all that is truly so be it never so small according to that of Ribbi in Pirche avoth c. 2. ãâã ãâã ãâã ãâã ãâã be as carefull in the keeping a light as an heavy commandment Thus the place seems to be understood by Saint Basil who opposes ãâã ãâã ãâã ãâã ãâã every kind of evill to ãâã ãâã ãâã ãâã ãâã which will upon trial bear the touch on the beginning of the Prov. ãâã ãâã ãâã ãâã ãâã A good merchant will keep that which is good unadulterate metal but will abstain from all king of evil or adulterate not from that which appears ill if it be not for to what purpose then is his skill or touchstone but from that which is ill whatever it appear So Theophylact ãâã ãâã ãâã ãâã ãâã fly from all simply not from this or that from every lying prophet and from every sinne So
ãâã ãâã ãâã ãâã ãâã deliverance so oft promised to them that persevere and endure and outlast those persecutions and that ãâã ãâã ãâã ãâã ãâã v. 10. in that day which is the notation of that time of vengeance upon the Jewes see Heb. 10. a. As for the mentions first of the Angels secondly of the flame of fire thirdly of the everlasting destruction which may here seem to interpret this revelation of Christ so as to signifie the day of the general doom It is evident first that the Angels being ministers of God in executing his judgments on nations this remarkable vengeance on the Jewes may well here and is elsewhere âitây express'd by his coming or revealing himself with or by his Angels So Mat. 16. 27. and elsewhere often See Note on Iude g. Then secondly for the ãâã ãâã ãâã ãâã ãâã fire of flame or flaming fire that is ordinarily the expression of the appearance of Angels he maketh his ministers a flaming fire saith the Psalmist and so adds little to the former And secondly Gods judgments if they be destructive are ordinarily in prophetick phrase express'd by flaming fire see Mat. 3. 12. Thirdly for the ãâã ãâã ãâã ãâã ãâã that signifies an utter destruction when of the chaffe it is said Mat. 3. 12. that it shall be burnt with unquenchable fire it referrs to the custome of winnowing where the fire being set to the chaffe and assisted with the wind never goes out till it have burnt up all Mean while not excluding the eternal torments of hell fire which expect all impenitent sinners that thus fall but looking particularly on the visible destruction and vengeance which seiseth on whole nations or multitudes at once in this life And that this is the meaning of the ãâã ãâã ãâã ãâã ãâã everlasting destruction here appears by all that here follows in this chapter the time assign'd for it ãâã ãâã ãâã ãâã ãâã c. when Christ shall come the ordinary expression of this his vengeance on his crucifiers to be glorified in his saints and to be admired among all believers in that day which that it belongs to somewhat then approaching and wherein those Thessalonians were then concerned not to tâe general judgement yet future is evident by his prayer for them that they may have their part in that great favour of God v. 11. and that the name of the Lord Iesus may be glorified ãâã ãâã ãâã ãâã ãâã among them to whom he writes ãâã ãâã ãâã ãâã ãâã and that they may be glorified in or through him by this remarkable deliverance which should shortly befall them which were now persecuted CHAP. II. 1. NOW we beseech you brethren note a by the note b coming of our Lord Jesus Christ and by our gathering together unto him Paraphrase 1. But now brethren concerning that famous coming of Christ so often spoken of ch 1. 5 c. and mentioned to you by me 1 Thess 5. 1. for the destroying and cutting off the crucâfiers of Christ and persecutors of Christians see note on Mat. 24. b. the thing which is justly looked on by you as the period of your miseries and persecutions so universally caused by them and which consequently will be attended with the plentifull coming in of disciples to the Christian profession and with a greater liberty of publick assembling for the worship of Christ than our persecutions and dispersions will now afford us see note on Rev. 1. d. concerning this matter I say I besecch you 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ note c is at hand Paraphrase 2. That ye be not removed out of the truth which ye have already been taught and believed from Christ and us either by the pretended or misunderstood revelations or inspirations of some or by any thing said to you by me when I was with you by word of mouth or by that which I wrote to you in the former Epistle ch 5. 2. as if it were our affirmation that this now were the period of time wherein the day of the Lord his coming to judge and destroy the Jewes were instantly a coming l foresee the danger of this mistake to you that if you believe this and find your selves confuted by the event it will be matter of great trouble to you and may possibly shake your constancy and tempt you to disbelieve our Gospel and forsake your profession 3. Let no man deceive you by any means for that day shall not come except there come a note d falling away first and that note e man of sin be revealed the son of perdition Paraphrase 3. And therefore let not this cheat by any artifice be put upon you being of so dangerous importance if you believe it to be taught by us but resolve on this that before that come first there must be according to Christs prediction a great departure or defection from the faith to the heresie of the Gnosticks or perhaps this may be the meaning of the departure that in the order and method of things foretold by Christ one thing must solemnly precede the Christians breaking off their compliance with the impenitent Jews leaving them as obdurate and departing avowedly to the Gentiles Mat. 24. 13. and secondly Simon Magus that wicked Impostor and accursed person owned to ruine together with his followers he Gnosticks shall shew themselves in their colours having for some space concealed their malice 4. Who opposeth and exalteth himself above all that is called God or that is note f worshipped so that he as God note g sitteth in the Temple of God shewing himself that he is God Paraphrase 4. He I mean who opposes himself against Christ setting himself up and being acknowledged by the Samaritanes and others for the chief or first God superior to all other Gods and accordingly is publickly worship'd by them and assumeth to himself distinctly that he is God 5. Remember ye not that when I was yet with you I told you these things Paraphrase 5. If you remember this very thing I foretold you when I was among you preaching the Gospel and therefore in any reason I must not now be interpreted to any contrary sense v. 2. 6. And now ye know what note h withholdeth that he might be revealed in his time Paraphrase 6. And now you cannot but discern what 't is which makes some stop in this businesse their season of shewing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come The peculiar season will be when the Apostles have given over preaching to the Jewes as hopelesse and refractary and so goe to the Gentiles Mat. 24. 13. and consequently break off that more tender complyance with the Jewes For as long as that holds the Jewes will not be so sharp against the Christians and
at large explained Note on Mat. 24. b. to signifie the coming of Christ as a Judge to destroy the Jewes as Psal 96. 13. For he cometh for he cometh to judge the earth and as Psal 97. 5. the hills melted like wax at the presence of the Lord the very ãâã ãâã ãâã ãâã ãâã here and by that means to rescue those that were persecuted by them and this is by Saint Iames c. 5. 7 8. called by this title ãâã ãâã ãâã ãâã ãâã the coming of the Lord and that then ãâã ãâã ãâã ãâã ãâã approaching and farther expressed v. 9. by the Iudge standing before the doores and so there is little reason to doubt but that it so signifies here 'T is true indeed that 1 Thes 4. 15. ãâã ãâã ãâã ãâã ãâã the coming of the Lord is used for the final day of doom but the phrase here appears not to referre to that place for after the description of that to the end of that fourth Chapter the Apostle c. 5. begins ãâã ãâã ãâã ãâã ãâã but concerning the times and seasons as of somewhat which was then approaching and presumed to be sufficiently known among them and on that subject he tels them that they know that the day of the Lord cometh as a thief in the night Now to this coming of the day of the Lord it is that the Apostle here refers in this second Epistle that which he had said of it in the first Epistle and particularly the ãâã ãâã ãâã ãâã ãâã suddain destruction v. 3. being misinterpreted by some of them and changed into ãâã ãâã ãâã ãâã ãâã the day of Christ is instantly approaching as may appear by the end of the second verse where the very phrase is used the day of the Lord which therefore is to be taken for the interpretation of ãâã ãâã ãâã ãâã ãâã the coming of Christ v. 1. the one as well as the other ordinarily denoting this judgement of Christs upon the Jewes see Note on Rom. 13. d. And then the ãâã ãâã ãâã ãâã ãâã our assembling to him must be proportionably explained to signifie that greater liberty of the Christians to assemble to the service of Christ the freedom of Ecclesiasticall assemblies which was a consequent of that great judgement on the persecutors in the times of Vespasian and Titus See Note on Rev. 1. b. and c. 5. 10. and c. 7. 15. Thus is the phrase used 2 Mac. 2. 7. where God's gathering his people again together an effect of his receiving them into mercy is his giving them the liberty of the Temple and his service there And so ãâã ãâã ãâã ãâã ãâã the assembling of themselves Heb. 10. 25. is their meeting together in the publicke service of Christ And this as it was an happy consequent of this deliverance so was it to be used as a solemne means of expressing their gratitude to Christ who had thus delivered them and so was peculiarly a gathering together ãâã ãâã ãâã ãâã ãâã to him Paraphrase 6. ãâã ãâã ãâã ãâã ãâã V. 2. Is at hand The word ãâã ãâã ãâã ãâã ãâã here notes the immediate approach of this day or the instant coming of it So ãâã ãâã ãâã ãâã ãâã the things just at hand Rom. 8. 38. and 1 Cor. 3. 22. are set opposite to ãâã ãâã ãâã ãâã ãâã the things to come which were future but after some time not so immediately to come to passe And this being the direct and exact notion of the word is a key to the whole matter For that this day was ãâã ãâã ãâã ãâã ãâã drawing neer had been oft affirmed by the Apostle and as Lactantius saith see Note on title of the Epistle to the Rom. a commonly foretold by Peter and him in all their preachings and 1 Thes 5. 1. he had farther given them warning that it would come as a thief in the night that is on a suddain unobservably or unexpectedly This it seems was mistaken by them and the suddainnesse and unobservablenesse of it when it should come interpreted by some to denote the immediate instant approach of it at that time wherein he spake This error of theirs they founded on three things first on the Revelations which some had received in this matter and which were understood to this sense which it the meaning of ãâã ãâã ãâã ãâã ãâã by spirit the spirit of prophecy either truley such or pretended to be such secondly on the discourses and affirmations of S. Paul when he was among them which is the meaning of ãâã ãâã ãâã ãâã ãâã by word of mouth thirdly on the words of his former Epistle where he had said c. 5. 2. that it cometh as a thief in the night and that when they said Peace and safety ãâã ãâã ãâã ãâã ãâã then a speedy distruction invadeth them which last they interpreted as if he had said ãâã ãâã ãâã ãâã ãâã that it were now instant or present at hand and so founded their doctrine upon Saint Paul which is the meaning of ãâã ãâã ãâã ãâã ãâã as if we had thus taught either by word of mouth or hy that Epistle or by both that this day of the Lord was now instantly a coming where as the mistake was no more then by interpreting ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã the approach when they said Peace that is when they least look'd for it by the being now immediately at hand so it was an error of ill consequence and directly contrary to what the Apâstle had taught them when he was with them v. 5. and therefore their embracing it was justly branded by him with the title of ãâã ãâã ãâã ãâã ãâã being suddainly shaken from the sense understanding or notion of that coming which he had imparted to them And besides it was a mistake that he foresaw would shreudly disturb them when looking for it according to that belief they should find themselves defeated and soâte tempted to call the Apostle truth in question from whom they took themselves to have it And as this would be apt to give them doubts of the truth of the whole Gospel which they had believed on the same authority so would the sharpness of the present persecutions be in danger to shake them quite out of their constancy when they found themselves thus deluded in their expectation of relief and this is the meaning of ãâã ãâã ãâã ãâã ãâã being troubled And accordingly we finde in S. Peter 2. Epist c. 3. v. 4. that many thinking Christs promise broken concerning this his coming went over to the Gnosticks joyned with them in infidelity and carnality walking after their own lusts and saying Where is the promise of his coming V. 3. falling awayâ That ãâã ãâã ãâã ãâã ãâã in its natural signification imports no more then abâecssion or departure is clear by the Verb ãâã ãâã ãâã ãâã ãâã from which it immediately comes So Act. 15. 38. when 't is said of John ãâã ãâã
but may more probably be thought to have been heard before some inferior Judge at Rome so it is very reasonable to expound the mouth of the Lion as a Proverbial form to signifie some present devouring danger from the gaping of the Lion after his prey and the direfulness of that THE EPISTLE OF PAVL THE APOSTLE TO note a TITUS THat Titus convert of Pauls after imployed by him was at length ordained by him the Archbishop of the Island of Crete there to ordain Bishops in every city is intimated c. 1. 5. and cleared by all antient writers So Eusebius l. 3. c. 4. affirms him ãâã ãâã ãâã ãâã ãâã to have been Bishop of the Churches of Crete So Chrysostome that Titus was without doubt an approved person to whom was committed ãâã ãâã ãâã ãâã ãâã an intire Island ãâã ãâã ãâã ãâã ãâã and the jurisdiction of so many Bishops So Theodoret that he was by Paul ordained Bishop ãâã ãâã ãâã ãâã ãâã of Crete being very great ãâã ãâã ãâã ãâã ãâã to ordain Bishops under him So the Scholiast ãâã ãâã ãâã ãâã ãâã The Apostle left Titus to ordain Bishops having made him Bishop first And S. Jerome in Catal. Titus Episcopus Cretae in eadem in circumjacentibus insulis praedicavit Evangelium Christi Titus was Bishop of Crete and in it and the ambient Ilandt he preached the Gospel of Christ making him Bishop in that Island and extending his charge to other Islands also The time when Paul thus left him at Crete seems to be rightly set by Baronius when Paul went into Greece from Macedonia Act. 20. 2. which he conceives he did not by land but by sea in which journey saith he by the Aegaean sea he came to Crete And this was about An. Chr. 54. Soon after this an 55. when he came into Greece he is said to have written this Epistle to him to instruct and direct him in the discharge of his office but whether it were at Nicopolis that he wrote it or whether it were before the beginning of the winter which he determined to spend there is left uncertain c. 3. 12. CHAP. I. 1. PAUL a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godlinesse Paraphrase 1. to plant that faith by which all Christians become acceptable in the sight of God and to confirm them unto the acknowledgment and practice of the Christian religion see note on 1. Tim. 3. f. 2. In hope of eternal life which God that cannot lie promised note a before the world began Paraphrase 2. In expectation of that infinite reward which God long since promised obscurely to Abraham and will certainly perform to all his true children that is to all believers 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour Paraphrase 3. And hath in that season which he thought fit to designe for it most clearly now revealed by the preaching of the Gospel that which was committed to me as an Apostle by Christ's immediate appointment 4. To Titus mine own son after the common faith Grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Paraphrase 4. To Titus whom I first converted to the faith preaching it according to Christ's appointment to Gentiles such was he as well as Jewes 5. For this cause left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every city as I had appointed thee Paraphrase 5. In our passage through Crete I constituted thee Bishop there that thou mightest dispose and settle those things there which I by the shortnesse of my stay omitted to settle and to ordain Bishops in each city of that Island see note on Act. 11. b. and 14. b. according to the directions which I then mentioned to thee how they should be qualified 6. If any be blamelesse the husband of one wife having faithful children not accused of riot or unruly Paraphrase 6. To wit that thou shouldest ordain none but such as should be approved by testimony of the Church see note on Act. 6. b. to be under no scandalous sin which live not with a second wife after putting away the first see note on 1 Tim. 3. b. whose children if they have any have all received the faith for if he bring not up his own children to be Christian what hope is there that he will be fit to convert others and to rule in the Church and live temperately and regularly 7. For a Bishop must be blamelesse as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre Paraphrase 7. as becomes one that hath the government of God's family intrusted to him 8. But a lover of hospitality a lover of good men sober just holy temperate 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Paraphrase 9. Holding fast that doctrine which is agreeable to that which from Christ and us you have been taught and seen exemplified viz. that the truth of God must be confessed though with the greatest hazards and losses contrary to what is now infused by the new Gnostick-teachers that so be may be able to instruct all in the truth or to comfort those that for their constancy to the faith are under any pressure and convince the hereticks of the falsnesse of their popular grateful carnal doctrine 10. For there are many unruly and vain talkers and deceivers especially they of the circumcision Paraphrase 10. For there are already many unruly persons that resist our doctrine and vent idle fansies of their own and seduce and corrupt others from the truth to their corrupt waies which will be the ruining of them And these are those especially that stand up as advocates for the observation of the Jewish Law 11. Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Paraphrase 11. And these are not to be permitted to vent their deceits for they seduce where they come whole families at once and infuse abominable doctrines into them and thereby make advantage to themselves 12. One of themselves even a note b prophet of their own said The Cretians are alwaies lyars evil beasts note c slow bellies Paraphrase 12. And these are such kind of men as those which Epimenides a Cretian Poet and learned man see note on Luke 1. n. said that Island was wont to be full of lyars bestial luxurious people 13. This witnesse is true wherefore rebuke them sharply that they may be sound in the faith Paraphrase 13. The truth of this his censure now appears and therefore do thou examine and inquire narrowly into them
Church of the Cretians from Nicopolis of Macedonia V. 8. Good works That ãâã ãâã ãâã ãâã ãâã both here and v. 14. should signifie honest trades or callings there will be small doubt or difficulty when 't is observed how ãâã ãâã ãâã ãâã ãâã to labour is used 1 Cor. 4. 12. and 9. 6. of S. Pauls working in his calling and so 1 Thess 2. 9. and 2 Thess 3. 8. 10 11 12. then by comparing Ephes 4. 28. ãâã ãâã ãâã ãâã ãâã working with his hands that which is good where bodily labour is called working of good Thus a very antient Greek author Palaephatus ãâã ãâã ãâã ãâã ãâã speaking of Actaon that spent all his time upon hunting he adds ãâã ãâã ãâã ãâã ãâã he neglected the good thing that is his business all men being then saith he ãâã ãâã ãâã ãâã ãâã having no servants but doing their own business themselves tilling the ground c. and he being the richest ãâã ãâã ãâã ãâã ãâã who was most laborious in his husbandry whereas this man saith he ãâã ãâã ãâã ãâã ãâã neglected his domestick or his own affairs Where ãâã ãâã ãâã ãâã ãâã the good thing and ãâã ãâã ãâã ãâã ãâã his own or domestick affairs are all one and signifie the business of the calling Thus Act. 9. 36. Tabitha is said to be full of good works that is a very laborious work-woman that wrought or made many garments v. 39. and by that means as it follows was a very liberal charitable almes-giver gave the garments when she had made them to old widows c. Thus in Cicero vitae actio signifies a trade or the whole business of the life l. 1. De nat Deor. De actione vitae multa dicuntur So Gen. 47. 3. ãâã ãâã ãâã ãâã ãâã what is your occupation to which they answer that they are shepheards So in Sophocles's Oedipus when the question is ãâã ãâã ãâã ãâã ãâã What is your trade or manner of living the answer is ãâã ãâã ãâã ãâã ãâã I have spent most of my time in keeping of sheep So Jonah 1. 8. ãâã ãâã ãâã ãâã ãâã What is thy occupation This may farther appear by ãâã ãâã ãâã ãâã ãâã which is here used with it for that signifies to profess or work in any art or calling So Synesius Ep. 2. ãâã ãâã ãâã ãâã ãâã she hath followed her trade bravely So in Cicero Pro Domo Qui sacerdotiis praefuerant the Priests In Chrysost Hom. 31. in Rom. ãâã ãâã ãâã ãâã ãâã they live by their hands and profess or work in the shop And this is inforced by what here followes for these things are profitable to men answerable to what is added Eph. 4. 28. that he may be able to give to him that needeth out of the fruits and earnings of his labour and so here v. 14. where the same exhortation is repeated he addeth ãâã ãâã ãâã ãâã ãâã for necessary uses see Note f. that they be not ãâã ãâã ãâã ãâã ãâã unfruitfull that is that they may give to others which he cals ãâã ãâã ãâã ãâã ãâã fruit Philip. 4. 27. and the fruits of righteousness c. 1. 11. V. 10. Heretick The literal notation of the word ãâã ãâã ãâã ãâã ãâã may best be taken from the Verb ãâã ãâã ãâã ãâã ãâã from which it immediately comes as from ãâã ãâã ãâã ãâã ãâã and the like What that is will be seen by these severals in Hesychius ãâã ãâã ãâã ãâã ãâã to preferre before others ãâã ãâã ãâã ãâã ãâã to chuse to be pleased ãâã ãâã ãâã ãâã ãâã it should be ãâã ãâã ãâã ãâã ãâã to take or receive others to ones self All which put together will make up this compound to take up an opinion upon ones own choice or judgment and preferre it before the doctrine established in the Church and to gather and receive disciples or followers to himself in opposition to or separation and division from the Church according to which the heretick is defined by that learned Grammarian ãâã ãâã ãâã ãâã ãâã He that chuseth to have some other opinion or doctrine besides or in opposition to or preferring it before the truth for so ãâã ãâã ãâã ãâã ãâã signifies Where as ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are all one so ãâã ãâã ãâã ãâã ãâã coming from the latter of those ãâã ãâã ãâã ãâã ãâã that come from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã that comes from the former ãâã ãâã ãâã ãâã ãâã are all one also and both denote a leader of a faction a teacher of some new doctrine which that he may get disciples to him makes a rent or division in the Church Such were those false teachers that crept in among them and led silly women captives removed them from that union of the Church in which before they were and as captives are carried by the Conqueror into his own quarters so took them off from the society of Christians in which they had been and led them into separated assemblies or congregations Not that the name Heretick is competible to none but those that are the first in disseminating a false doctrine but that it belongs to all that endeavour to corrupt others draw them into the faction with them Such were all the Gnosticks wheresoever they came and those were principally here meant Ib. First and second admonition The first and second admonition here referres to the method prescribed by Christ in proceeding against Christian offenders Mat. 18. 15. but in some circumstances differs from it There is mention of a threefold admonition one by the injured person alone a second by two or three taken with him the third by the Church But here onely a first and second admonition The cause of this difference is to be taken from the quality of the person to whom this Epistle is written Titus a Bishop whereas there the speech was address'd to every private Christian that is injured by any Here the first admonition of the Bishop carries an authority along with it farre above that of the private person and the two or three with him and so may well supply the place of both those and then the second here will be parallel to the third there and so after that is despised or proved uneffectual it is seasonable to proceed to Censures to excommunicate the contumacious which is the meaning of the ãâã ãâã ãâã ãâã ãâã here the avoiding of him Thus 2 Cor. 13. 2. immediately after the second admonition delivered by S. Paul ãâã ãâã ãâã ãâã ãâã I foretell you the second time characterized v. 1. by in the mouth of two or three witnesses he tells the offenders ãâã ãâã ãâã ãâã ãâã I will not spare but proceed to Censures And v. 10. he tells them that this admonition is ãâã ãâã ãâã ãâã ãâã that he may not proceed to excision or cutting off which he there calls ãâã ãâã ãâã ãâã ãâã taking
ãâã signifies may I suppose be best concluded by the notion of ãâã ãâã ãâã ãâã ãâã to dedicate from whence we have ãâã ãâã ãâã ãâã ãâã the feast of the dedication of the Altar in the book of the Maccabees mentioned in the Gospel Agreeably when men which by their creation after God's image were dedicated to his service had fallen away from him into idolatry or sin the receiving them to Baptisme upon vow of new life was the ãâã ãâã ãâã ãâã ãâã dedicating them anew to repentance or new life And accordingly to prepare them for Baptisme they used to confesse their sins and the Catechist to lay hands on them and pray for absolution as it is said of Constantine ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã He confess'd and obtained the prayers by imposition of hands Euseb de vit Const l. 4. Consequently ãâã ãâã ãâã ãâã ãâã again to renew to repentance is to use some new course of dedicating and consecrating them anew after some foul fall or wasting sin after Baptisme and that was wont to be by Penance and Absolution For ãâã ãâã ãâã ãâã ãâã repentance is sometimes taken for admission to pardon or the whole proceeding of the Church with the penitent in order to his absolution from the Censures So ãâã ãâã ãâã ãâã ãâã to ask repentance is to demand or beg admission to that course which should prepare them for Absolution Conc. Neoces Can. 52. and elsewhere frequently And so in our 16 th Article the grant of repentance is put to explain that which had been before in King Edward's Articles the place for penitents and in the Augustan confession Absolutionem impertire to afford absolution Art 12. and this according to Scripture-style where to preach repentance is to proclaime admission to pardon upon repentance And therefore when it is here said that it is ãâã ãâã ãâã ãâã ãâã impossible not to be hoped for or attained again to re-dedicate such an one to repentance the meaning will be that such as are here spoken of Apostate Gnosticks that from so high a state of Christians so long continued in shall fall off and joyn with the Jewes in denying of Christ and persecuting Christians are never to hope to be received to the peace of the Church again to have the benefit of their publick prayers as c. 10. 26. it is said of such that there remains no more sacrifice for sin For although for other foul acts of sin sacrificing to Idols c. the ancient Church especially of the Roman Communion allowed place for reconciliation and absolution after a first offence some denying it to a second amplius nunquam saith Tertullian De pan yet to Apostates and those which turned open obstinate enemies after the acknowledgment of the truth this was not allowed And accordingly we read of Julian the Apostate that instead of praying for him they prayed against him And this or the like understanding of these words seems to be the reason that the Roman Church which at first received not this Epistle thinking it to oppose admission to the peace of the Church for any act of known and grosse sin after Baptisme did after receive it into the Canon observing some other interpretation reconcilable with their doctrine of which the words were capable And if this be not thought to come home to the force of the word ãâã ãâã ãâã ãâã ãâã impossible because though the Church will not receive such yet it is still possible they may that is easily answered by observing that that word is used sometimes to signifie that which by law may not be done though naturally it may So Josephus against Appion 1. 2. speaking of great offenders saith ãâã ãâã ãâã ãâã ãâã 't is impossible to obtain remission of the punishment that is the law permits it not One other notion there is that this place may be capable of by applying it yet more peculiarly to the Gnosticks at that time that they that so foully fell off from Christianity through the Jewish persecutions should in the issue never be capable of repentance the destruction that as a thief in the night should come so unexpectedly on the Jewes should also involve them and sweep them suddenly away And to this belongs that which is added v. 8. that they were neer a curse whose end was to be burnt and to that the place Heb. 10. 26. very well accordeth But the words here have generally been conceived by the antient Church to belong to the Censures and admission to Penance and Absolution and to that the phrase ãâã ãâã ãâã ãâã ãâã renewing to repentance hath a propriety and that other may be the interpretation of v. 8. and presuppose and fitly be superadded to this and not be exclusive of it V. 7. Blessing What ãâã ãâã ãâã ãâã ãâã blessing here signifies is somewhat uncertain the word being capable of several acceptions That which is most commodious to the matter in hand and contrary to ãâã ãâã ãâã ãâã ãâã cursing which follows is that it signifie praise or approbation by way of reward the well done good and faithfull servant and the blisse attending it And then as any that doth his duty is said to be approved and any that brings in fruit to be commended by God especially when it is considered that the similitude of the earth is here used to signifie Men who are capable of such payments by way of reward from God if the earth be not and because the similitude is not here applied the ãâã ãâã ãâã ãâã ãâã being left out it was therefore more reasonable to use this phrase which belongs more properly to the man then the earth more signally to note that what is said of the Earth is meant of the Man It is here farther observable of this earth that the thing for which it is rewarded and for want of which the reprobate earth is cursed is the bearing fruit meet for them ãâã ãâã ãâã ãâã ãâã for whom it is plowed not for God that sends it the rain which notes the persons which are meant under the representation of the earth to be those which had gifts given them by God for the use of others and so signally denotes those that had received the Holy Ghost and the extraordinary graces thereof parallel to the rain from heaven in order to the instructing and profiting of others to which end they that make use of those gifts as they ought bring a great blessing on others convert many to righteousness and withall themselves reap the fruit of it shine like starres see Jam. 5. 20. And so this is a farther evidence that it is not the fall of an ordinary Christian but the Apostasie of one that had been partaker of extraordinary gifts which is spoken of in the former verses And that may be matter of admonition to the most perfect not to be high-minded but fear left he thus fall after all this V. 9. Accompany salvation That
Law was and being now perfectly old and decayed 't is not likely to live long but with the Jewish Church and Common-weal within few years within ten after the writing of this Epistle 't is sure enough to be destroyed Annotations on Chap. VIII V. 9. â I regarded them not The whole place being by this Writer cited out of Jeremy chap. 31. 32. some difficulty there will be to accord this part of the citation ãâã ãâã ãâã ãâã ãâã I regarded them not with that which we now find in the Hebrew there For the words ãâã ãâã ãâã ãâã ãâã as our Hebrew copies now read ordinarily signifie ãâã ãâã ãâã ãâã ãâã I ruled over them which is very farre distant both from the designed sense of that place if we will judge by the Context and from the words I regarded them not as they are here recited The unfitnesse of that rendring in that place in the Prophet is visible to any reader that observes the words immediately precedent which my Covenant they brake to which these other cannot connect but rather the contrary and I ruled over them or I was their Lord. Here our English have put husband for Lord and although for and and yet farther altered it in the Margent Should I have continued an husband unto them by way of interrogation which as it makes the sense directly contrary to what it would be without the interrogation so it is a confession that that contrary sense is in the truth it which alone is agreeable to the place It is therefore farre more reasonable to consider that the words which are here recited in this Author and are exactly agreeable to the Context in the Prophet which is designed to set down the Israelites breaking of Covenant and Gods dealing with them by way of punishment are the very words by which the Greek Translator had rendred that place in the Prophet which makes it necessary to conclude that either the Hebrew Copy now is in this particular varied from what it was when they translated it or that ãâã ãâã ãâã ãâã ãâã hath some other signification then that which is ordinarily taken notice of That all Copies transcribed from hand to hand should be subject to some light changes is nothing strange nay 't is evident by comparing 2 Kin. 20. 12. with Esay 39. 1. that such mistakes have been committed for there in a story which in both those places is exactly the same we now read ãâã ãâã ãâã ãâã ãâã Berâdach in the former place and ãâã ãâã ãâã ãâã ãâã Merodach in the latter which must needs be imputed to the hand of the Scribe and not to any other original So in the same story in the very next verse 2 Kin. 20. 13. we read ãâã ãâã ãâã ãâã ãâã And Hezekiah heard or hearkned but Isai 39. 2 it is ãâã ãâã ãâã ãâã ãâã And Hezekiah was glad of them where the light change of ãâã ãâã ãâã ãâã ãâã into ãâã ãâã ãâã ãâã ãâã is visibly the error of the Scribe And so the eighteenth Psalm which was certainly delivered by David in one fix'd certain form is yet varied in many particulars 2 Sam. 22. which cannot be imputed to any cause but that of the Transcribers and the Masorites pains coming long after these changes were come in can give no security or fence against them And then it is not impossible but that thus it hath happened in that place of Jeremy which is here cited Accordingly the Annotations under the name of Hugo Grotius conceive that the Septuagint read it ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã and accordingly rendred it ãâã ãâã ãâã ãâã ãâã I forsook them regarded them not continued not my defence unto them but permitted them to be often worsted by their enemies but Mâ Meade from Cappellus supposeth it to have been ãâã ãâã ãâã ãâã ãâã which is as light an alteration only ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã as in the other ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã which is also ãâã ãâã ãâã ãâã ãâã I neglected them departed from them detested or abomin'd and accordingly forsook them Other examples of this nature we have in the New Testament which may here fitly be taken notice of Mat. 15. 9. we have these words ãâã ãâã ãâã ãâã ãâã In vain they worship me teaching doctrines the ordinances of men This verse is taken out of Isa 29. 13. where yet the Hebrew reading now ãâã ãâã ãâã ãâã ãâã hath nothing that can be duly rendred ãâã ãâã ãâã ãâã ãâã and in vain But by the Septuagint there and the Evangelist here it is to be believed that it was otherwise read when they so rendred it and if for ãâã ãâã ãâã ãâã ãâã in the beginning of the verse we read ãâã ãâã ãâã ãâã ãâã and onely change the points of the last word without change of any letter and read ãâã ãâã ãâã ãâã ãâã docens teaching in stead of ãâã ãâã ãâã ãâã ãâã taught it will then be exactly as the Septuagint render the Evangelist cites it from them For that ãâã ãâã ãâã ãâã ãâã signifies ãâã ãâã ãâã ãâã ãâã in vain appears by the use of it in that sense Isa 45. 18 and 19. and c. 49. 4. and from thence it is that the Idols are oft in this Prophet called ãâã ãâã ãâã ãâã ãâã vanity So Mat. 27. 9 10. we have these words cited out of Jeremy the Prophet ãâã ãâã ãâã ãâã ãâã Wherein there are many difficulties As first how these words come to be cited out of Jeremy which are found in Zachary onely But that may be salved either by saying that this was first in Jeremy's prophecie somewhat of his not now extant but by tradition delivered down to have been originally his and afterward in Zacharie's according to a saying of the Jewes that the spirit of Jeremy risted on Zachary or else by affirming that those latter the 10 11 12. chapters of Zachary were really the prophecies of Jeremy though as other mens Psalmes are annex'd to David's and Agur's Proverbs to Solomon's so these chapters of Jeremy's prophecie perhaps not coming to light till after the Captivity are affixed to the former chapters of Zachary A second difficulty there is how ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã they received and gave can here connect with ãâã ãâã ãâã ãâã ãâã the Lord commanded me And that may be answered also by observing that ãâã ãâã ãâã ãâã ãâã being answerable to ãâã ãâã ãâã ãâã ãâã in the Hebrew must necessarily be rendred in the first person Singular I received not in the third Plural they and consequently that theâ in ãâã ãâã ãâã ãâã ãâã is to be look'd on as a mistake of the Scribe conceiving that ãâã ãâã ãâã ãâã ãâã had been the third person Plural and so according this unto it whereas both the Syriack in Matthew reads it I gave and the Hebrew in Isaiah ãâã ãâã
veritas It is a constancy and truth of all that hath been said and agreed And so the Hebrew and Chaldee word for faith ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and so also the Arabick ãâã ãâã ãâã ãâã ãâã signifies firmness constancy stability So Heb. 3. that which is v. 6. ãâã ãâã ãâã ãâã ãâã if we hold fast the confidence and the boasting of hope firm untill the end as the condition of being Christians or the houshold of Christ is expressed v. 14. in this other phrase little differing from it ãâã ãâã ãâã ãâã ãâã If we hold fast the beginning of confidence that is that confidence exemplified to us by Christ which we had from the beginning firm unto the end And so here faith is ãâã ãâã ãâã ãâã ãâã the expectation or dependence or confidence or the confident expectation of things hoped for by us and this opposed to the ãâã ãâã ãâã ãâã ãâã falling off or cowardly behaviour mentioned in the conclusion of the former Chapter the promise of Christ being the object as of our hope so of our faith also and differing very little in that particular but that faith seems to be the greater adherence to have the lesse of doubting the more of confidence in it V. 3. Not made of things which doe appear ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã things that appear not seems to denote the earth Gen. 1. 2. in that state when 't is said to be tohu vabohu without form and void or as the Septuagint render it ãâã ãâã ãâã ãâã ãâã invisible not to be seen V. 13. And were perswaded The words ãâã ãâã ãâã ãâã ãâã and being perswaded which are added in some Copies between ãâã ãâã ãâã ãâã ãâã seeing and ãâã ãâã ãâã ãâã ãâã and embracing are wanting in the antient MSS. of the greatest reputation and besides others mentioned by other men in a very antient one of Mag. Coll. in Oxford V. 20. By faith Isaac blessed Jacob Some difficulty here is where it is said of Isaac that by faith concerning things to come he blessed Jacob and Esau to what part of the story in Genesis it shall belong In ch 27. he blesseth Jacob v. 28 29. God give thee of the dew of heaven Let people serve thee and nations bow down to thee be lord âver thy brethren and let thy mothers sons bow down to thee But it will first be hard to affirm that he here bless'd Jacob by faith when it is evident he knew not that it was Jacob whom he thus bless'd and secondly Isaac thinking verily that it was Esau whom he thus bless'd it could not be an act of saith in him or reconcileable with that which God had revealed to Rebecca c. 25. 23. that the elder should serve the younger thus to pronounce or foretel of Esau that he should be lord over his brethren For these two reasons it will not be fit to referre this of the Apostle to that part of the story wherein blind Isaac contrary to his intention thus blessed Jacob The next passage in the story will I suppose be much more commodious for the turn when upon Esau's coming with his venison Isaac finds himself to have been abused and trembling very exceedingly tells him that Jacob had brought him venison already and he had eaten and bless'd him yea and he shall be blessed v. 33. and again v. 37. that he had made Jacob his lord and given him all his brethren for his servants Where Isaac discerning what he had done though by mistake remembers the Oracle that God had delivered before their birth and considering how punctually the blessing thus given to Jacob by him did agree to that he doth now by faith resolve that so it should certainly be that what his affection had designed to Esau was by God promised to Jacob and consequently should irreversibly belong to him and thereupon he confirmes it anew to Jacob Yea and he shall be blessed and I have made him thy lord And so this was the blessing wherewith by faith Isaac blessed Jacob. Then for his blessing of Esau that visibly followes v. 39. Thy dwelling shall be the fatness of the earth and in the body of it again inserted a farther confirmation of Jacobs blessing by telling Esau thou shalt serve thy brother v. 40. and it shall come to pass that when thou shalt have the dominion thou shalt break his yoke from off thy neck Where it must farther be supposed that Isaac beyond that prediction before their birth that the elder should serve the younger had received from God another Oracle concerning his two sonnes that as the posterity of Jacob the Jews should have the preeminence and dominion for some time over the Edumaeans the posterity of Esau so in process of time the Jewes should be brought down and so the Edumaeans be quitted of that yoke and accordingly Isaac foretelling this is here as truly said to have by faith bless'd Esau And this perhaps was it upon which Isaac before had pronounced that blessing upon him which he took to be Esau Be lord over thy brethren which though in respect of the times next insuing it were true of Jacob and accordingly was in Gods providence thus directed to him yet in respect of the latter times when the Jewes should be brought low was to be truely appliable to Esau and so might by faith be designed by Isaac to him V. 21. Top of his staffe The Hebrew ãâã ãâã ãâã ãâã ãâã signifies both a bed and a staffe perhaps antiently the very same word for both though now Grammarians have pointed it diversly and made a difference of sound also betwixt them The Hierusalem Targum reads it Laudes Dei cecinit super spondam suam He sang the praises of God upon his bed-stead The Greek here followes the Septuagint's translation and there is no question of the truth of it and indeed it may well be that both notions of the Hebrew may here stand and the truth be that arising out of his bed he sate on it and lean'd as sick persons do upon his staffe for we after read that he gathered up or returned again his feet into the bed Gen. 49. 33. which is a signe that he was before risen out of it and sate on the side with his feet on the ground which was very fit for this posture of leaning on his staffe V. 29. Passed through ãâã ãâã ãâã ãâã ãâã doth not here signifie to goe from one side to the other quite through or crosse the sea for the Israelites journeying makes it appear that they did not so but to goe in into part of the channel Exod. 14. 22. and passe on there a good way in the midst v. 29. and then to come out again on the same side for so the Israelites did as appears by the story This is expressed Psal 137. 14. by God's dividing the Red sea and leading them ãâã ãâã ãâã ãâã
blows and again when he saith ãâã ãâã ãâã ãâã ãâã I am grievously pained with those blows it follows presently ãâã ãâã ãâã ãâã ãâã he died v. 31. From this use of the cudgel in this punishment of ãâã ãâã ãâã ãâã ãâã it is that Polybius for ãâã ãâã ãâã ãâã ãâã sets ãâã ãâã ãâã ãâã ãâã to beaâ with cudgels in respect of this one part of that punishment not but that it had much more in it beside as beside ãâã ãâã ãâã ãâã ãâã rack and ãâã ãâã ãâã ãâã ãâã cutting off the extreme parts formerly mentioned it seems by the story of the Maccabees ãâã ãâã ãâã ãâã ãâã frying or broiling By what hath been said it appears that this punishment was first very Painful secondly Contumelious thirdly Capital First very Painful so Aristot Rhetâ 2. c. 5. mentions ãâã ãâã ãâã ãâã ãâã men that are under that punishment as those that think themselves ãâã ãâã ãâã ãâã ãâã to have suffered all the sad measure imaginable and ãâã ãâã ãâã ãâã ãâã made soullesse and senslesse for what is behind Secondly most Contumelious for so 1. 3. Mac. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that punishment was a most shamefull torment Thirdly Capital bringing death finally though slowly and therefore is named by Aristotle Rhet. 2. 5. among those things which have no ãâã ãâã ãâã ãâã ãâã hope of escaping and he reckons Antiphon the Poet for one c. 6. who ãâã ãâã ãâã ãâã ãâã being thus punished by Dionysius asked one of his companions jestingly who of the spectators should see them to morrowâ so in Maccabees ãâã ãâã ãâã ãâã ãâã c. 6. they die with it and so the King of Babylon the third after Nebuchadnezzar as Eusebius cites it out of Polyhistor ãâã ãâã ãâã ãâã ãâã was so used by his friends and then it presently follows ãâã ãâã ãâã ãâã ãâã and dying c. which is repeated in like manner by Berosus 1. 3. ãâã ãâã ãâã ãâã ãâã in the Fragments set out by Jos Scaliger where yet for ãâã ãâã ãâã ãâã ãâã in Ensebius we find ãâã ãâã ãâã ãâã ãâã who faith Scaliger was certainly Belshazzar of whom saith Justin Martyr from Dan. 5. ãâã ãâã ãâã ãâã ãâã the beast was put to that death for which we now read in the Greek copie ãâã ãâã ãâã ãâã ãâã he was killed and no more Megasthenes out of Abydenus calls him ãâã ãâã ãâã ãâã ãâã and saith he died ãâã ãâã ãâã ãâã ãâã by a violent death and adds no more See Scaliger in those Fragments in the end of the book De emend Temp. p. 4. By all this it appears that this was a punishment used among the Grecians and Babylonians and it seems byâ the Romans too for so in Euseb Eccl. Hist 1. 5. c. 1. we find ãâã ãâã ãâã ãâã ãâã c. of the Emperors commanding the Christians to be put to this torment and if they renounced Christianity they were to be loosed V. 37. Were tempted Some Copies read ãâã ãâã ãâã ãâã ãâã others have ãâã ãâã ãâã ãâã ãâã The truth is ãâã ãâã ãâã ãâã ãâã which is the ordinary reading seems not to be agreeable after ãâã ãâã ãâã ãâã ãâã they received trial c. and neither the Syriack nor Chrysostome and they that follow him have this word or any thing for it so that it is likely it came out of the margine into the Text and then 't will be doubtfull but not much material which reading is to be preferred V. 40. Made perfect What is the meaning of this ãâã ãâã ãâã ãâã ãâã somewhat better which this Author saith was by God foreseen and reserved for the faithful constant Christians will best be understood by the former verse 39. These all ãâã ãâã ãâã ãâã ãâã being commended or having received testimony or perhaps being martyred by their faith ãâã ãâã ãâã ãâã ãâã received not the promise Where first it must be observed who ãâã ãâã ãâã ãâã ãâã all these were most distinctly the Maccabees mentioned immediately before ver 36 37 38. but not so as to exclude or not to comprehend those others which were set down as examples of Faith before them for they also must be contained in the ãâã ãâã ãâã ãâã ãâã all these For the Maccabees next before mentioned these are in the Jewes stories commended for their constancy in adhering to Gods commands or the Jewish lawes in spite of the cruellest persecuters and tormentors and were really martyred or put to death lost their lives ãâã ãâã ãâã ãâã ãâã by their faith or constancy and of these it is said they received not the promise God having foreseen or reserved somewhat better for us that is God having reserved for the Christian Church some performance of promise which he had not afforded those former By this it is already apparent that eternal blisse in another world was not the matter of this promise both because this was not it that they could be evidenced to have miss'd by their being tormented and put to death but that which it was more sure they received because they were so ill used here and secondly because if it were supposed to be true as some vainly conceive that those that died before Christ did not attain their blisse till after Christ's resurrection yet it will be acknowledged by all that they then received it and then it will follow that the ãâã ãâã ãâã ãâã ãâã the Christians had not ãâã ãâã ãâã ãâã ãâã any advantage of them that lived before in that respect those obtaining the blisse assoon or sooner then they and no torment or temporary pains being supposable for such Martyrs between the day of their sufferings and their attaining to blisse wherein these latter can by any be thought to exceed them It follows then that as the promise which they by suffering received not was some promise of this life so the ãâã ãâã ãâã ãâã ãâã the somewhat better was somewhat which the Christians should enjoy in this life In the next place then we may have another way of finding out what this promise was wherein the Christians were to have the advantage of the former by looking on ver 13. where of Abraham Isaac and Jacob it is said in like manner that they died receiving not the promise That promise was clearly the promised land that Canaan the type of the Christians rest or deliverance from their enemies see Note on Heb. 3. c. which they received not in their life time though their posterity afterward did receive it yet some promises there were made unto Abraham and his seed which even they that attain'd the promised land did not receive And what were they Among the promises made to Abraham not personally to him but to his seed this is one Gen. 22. 17. that his seed should possesse the gates of his enemies This it seems was look'd upon by all the Jewes as a special part of the promise to Abraham repeated by all the
to the dispersed of the Jewes And although those to whom the Epistles were directed immediately were the Jewish Christians yet of these there were so many that did stand for the continuance of the Mosaical Law and so were Judaizing Christians and these lived so intermixtly with the unconverted Jewes themselves and so maliciously acted with them to the persecuting of the Orthodox Christians that as some passages of this Epistle seem to belong onely to the Jewes unconverted as the former part of this Chapter till ver 7. so many more pertain to those that went on with them in their sins those that reconciled Christianity and the world and all the most enormous sensual sins c. 4. 4. and particularly the outrageous practices of the Zelots For so it appears by Act. 21. 20. that many myriads of converted or believing Christian Jewes were all ãâã ãâã ãâã ãâã ãâã of the number of the Zelots that were very vehement persecutors of all that stood not for the Law of Moses To these refers the unruly tongue c. 3. compared to a fire that kindled so much matter made such combustions among them ãâã ãâã ãâã ãâã ãâã setting into a flame the whole wheel or course of affairs v. 5 6. untameable v. 8. full of cursing and bitternesse v. 10 11. and in plain words ãâã ãâã ãâã ãâã ãâã bitter zeal v. 14. and again ãâã ãâã ãâã ãâã ãâã zeal or envy v. 16. and from thence ãâã ãâã ãâã ãâã ãâã sedition or tumultuousnesse and every evil deed the very character of the Zelots in Josephus so again c. 4. the ãâã ãâã ãâã ãâã ãâã the wars and quarrels among them ver 1. which as it is observed were first intestine among themselves begun by those of the Zelots and so prepared them to their wretched desolation when the Roman Eagles came and more punctually v. 2. ãâã ãâã ãâã ãâã ãâã ye kill and envy And to this purpose the ãâã ãâã ãâã ãâã ãâã here most properly belongs which though it signifie sighing or groaning or murmuring yet because that is an effect of envy and emulation which sighs at other men's prosperity and because envy proceeds wholly from uncontentednesse as in the story of Cain it appears first his countenance was sad and then he malignes and slayes his brother therefore by a figure it is set to signifie the same thing that ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã envy and bitter zeal had before so often done V. 12. Condemnation The antient Copies generally and beside those produced by others the forementioned in Magdalene College Library in Oxford read ãâã ãâã ãâã ãâã ãâã into hypocrisie The word ãâã ãâã ãâã ãâã ãâã in the Septuagint signifies ãâã ãâã ãâã ãâã ãâã false speaking for the Hebrew ãâã ãâã ãâã ãâã ãâã which vulgarly signifies to be an hypocrite to dissemble signifies also to lye to deceive to deal fraudulently as near in signification as in sound to our Knave as it is now used among us and so one of these is taken for the other the word ãâã ãâã ãâã ãâã ãâã set to signifie ãâã ãâã ãâã ãâã ãâã false speaking And then the exhortation of this place will be parallel to that of Philo ãâã ãâã ãâã ãâã ãâã It is best not to swear at all but to take such care of speaking truth with every man that our words may be thought to be oaths And that of the Arabians Let thy speech be I and No that thou mayst be a true speaker among all men and Joseph de Bell. Jud. l. 2. c. 12. of a sort of Jewes ãâã ãâã ãâã ãâã ãâã All that is said by them is stronger then an oath Swearing is forbidden by them counting it worse then perjury and affirming that that man is already condemned as unsit to be trusted which is not believed without calling God to witnesse V. 14. Elders of the Church What is here meant by ãâã ãâã ãâã ãâã ãâã Elders of the Church is not easie to be determined If there were at the time of the writing this Epistle beside the several Bishops in each Church a second order of Presbyters under the Bishops and above the Deacons and of them more then one in each Church it would then be most reasonable to interpret this place of those But because there is no evidence whereby these may appear to have been so early brought into the Church see Act. 11. b. and because ãâã ãâã ãâã ãâã ãâã in the Plural doth no way conclude that there were more of these Elders then one in each particular Church any more then that the sick man was bound to call for more then one and because ãâã ãâã ãâã ãâã ãâã Elders of the Church was both in the Scripture-style see Note on Act. 11. b. and in the first writers the title of Bishops and because when there were secondary Presbyters more then one in every city the sick man cannot be thought obliged by this Text to call for the whole college or one sick man for more then one and lastly because the visiting of the sick is antiently mentioned as one branch of the office of Bishops therefore it may very reasonably be resolved that the Bishops of the Church not the Elders of the Jewish Synagogue but the Bishops of the Christian Church Seniores Christianae congregationis as Erasmus paraphraseth it the Elders or Governors of the Christian congregation one in each particular Church but many in the universal Church and so also many in the Church of the dispersion to which this Epistle is addressed are here meant by S. James Thus in Polycarp's Epistle to the Philippians where the ãâã ãâã ãâã ãâã ãâã Elders being the highest order mentioned and those to whom ãâã ãâã ãâã ãâã ãâã judicature belongs may as in Papias and Irenaeus and Clemens Alexandrinus and Tertullian they doe most reasonably be conceived to denote Bishops One part of their office is set down that they are ãâã ãâã ãâã ãâã ãâã those that visit all the sick And accordingly so it most probably must in this place Ib. Anointing him with oile That anointing with oile was a ceremony sometimes used by Christ and his Apostles in working their miraculous cures healing diseases and casting out devils appears Mar. 6. 13. where at the Apostles going out it is said that they cast out devils ãâã ãâã ãâã ãâã ãâã and anointed many sick persons with oil and cured them Another ceremony there was used to the same purpose imposition of hands Mar. 16. 18. and Act. 9. 17. and 28. 8. And to these prayer was added as the more effectual and substantial performance of which Unction and Imposition of hands were onely the ceremonies and this prayer commenced in the name of Christ or else the name of Christ in prayer called over the sick And by these means together with the sick man's examining and confessing and sincerely forsaking whatsoever sin he stood guilty of either toward God or man it was ordinary
in the Canon and onely question its being written by S. Peter cannot well be allowed to doubt of or if S. Jude say true then S. Peter was the Author of it For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed the title of Simon Peter the addition of an Apostle of Jesus Christ the mention of a former Epistle the having been with Christ on mount Tabor the being called an Apostle of Christ by S. Jude all which in all copies stand unmoved to secure the authority of this Epistle and to convince us of the Author of it As for the argument taken from the time of S. Peter's death before the destruction of Jerusalem c. it is void of all force For to grant all the former parts of it that S. Peter died under Nero that that was before the destruction of Jerusalem that all Christians expected that destruction before the end of the world First it doth not follow that if this Epistle were written by Symeon it shall therefore fall to be after the destruction of Jerusalem for James the first Bishop was put to death and so Symeon succeeded in that See 8 years before the destruction of Jerusalem and 5 years before the death of S. Peter Secondly it is not true which is suggested in the argument and on which one thing all the validitie of it depends that this Epistle was written after the destruction of Jerusalem And for the onely proof of that taken from hence that the Author of this Epistle arms his readers with patience in expectation of the last day that is as farre from truth also there being no word in this Epistle to that matter One passage there is which referres to the end of the world chap. 3. ver 7. but not as approaching or conceived by any to approach But the other passages of the coming of the day of the Lord as a thief and the like belong all to that judgment on the Jewes expressed in like phrases by Christ Mat. 24. and by the Apostles in their Epistles and not to the day of universal doom or destruction of the whole world see chap. 3. Note d. Having thus answered the pretensions against the Author of this Epistle it remains that we inquire of the time of writing it which by c. 1. 14. may justly be concluded to have been a little before his death and that in the time of his last danger before his Martyrdome from the evident approach whereof or revelation concerning it he affirms himself to know that the time of his putting off this his tabernacle that is his death ãâã ãâã ãâã ãâã ãâã is very suddainly to come very near at hand That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero to defend and comfort and confirm the Church that was persecuted there hath been reasonably concluded by Chronologers And in this year Anno Chr. 67. about the beginning of October they are both thought to be cast into prison and soon after put to death And then this is the most probable time for the writing this Epistle which being so near the warre on which followed the destruction of the Jewes it is evident what occasioned the writing of this Epistle and S. Jude's which being on the same subject must be dated about the same time viz. the confirming the persecuted afflicted Christians in their expectation of that deliverance which they should now shortly meet with by the destruction of their persecuters The certainty of which he declares as also the reasons of its being thus long delayed and the undiscerniblenesse when it comes fortifying them also against the infusions of the Gnosticks who took advantage of the continuing of their persecutions so long and much solicited and assalted the constancy of the afflicted Christians of whom he therefore warns them and that by foretelling that they should be soon destroyed also and all that were corrupted by them CHAP. I. 1. SImon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousnesse of God and our Savour Jesus Christ Paraphrase 1. Simon by Christ whose disciple I was surnamed Peter and by him after with others sent by commission to preach the Gospel to all the Jews wherever they are dispersed see 1 Pet. 1. 1. which have received the faith of Christ and in that respect are as valuable in Gods sight as we the Apostles of Christ that faith I say whose object is the righteousnesse of Christ our God and Saviour either as that signifies his way of justifying men now under the Gospel see note on Rom. 1. b. or as it may note his fidelity and justice in performing what he hath promised us in the Gospel 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord Paraphrase 2. I salute you and wish you all that felicity which I promise my self you will enjoy by the receiving of the faith and by your experience and evidence of God's goodnesse and faithfulnesse to you in Jesus Christ 3. According as his divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of him that hath called us to glory and note a vertue Paraphrase 3. According as he of his goodnesse and by exercise of his controlling omnipotent power hath afforded us all things that pertain to felicity hereafter or to piety here by means of our faith and profession or acknowledgment of Christ who hath revealed himself unto us and called us into his school by most convincing arguments of his authority and mission from heaven first by that glorious act of the holy Ghost's descending upon him and the angel saying from God This is my beloved son in whom I am well pleased For that that is the meaning of the word Glory see note on Mat. 3. k. Rom. 9. c. secondly by his miracles which he did among men here and by his Apostles ever since 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the note b corruption that is in the world through lust Paraphrase 4. By which two as evidences and engagements of the truth of them huge promises have been made over to us of a most glorious and valuable nature on purpose to allure and attract you to all divine purity by receiving the faith of Christ and forsaking that abominable course of unnatural lusts and other like sins which through the sect of the Gnosticks is now become so common and ordinary among the professors of Christianity see note on c. 2. a. 5. And besides this giving all diligence add to your faith vertue and to vertue note c knowledge Paraphrase 5. In respect of whom it iâ necessary that you be very
we know is God's electing or preferring of us or the favour done to us by God without any intimation of our apprehensions Secondly this phrase cannot refer to the promises of God so as to signifie our making them sure or firm for they are certainly and immutably so already and it is God not we that is to make them so by performing them to us It remains then that by this phrase ãâã ãâã ãâã ãâã ãâã to make firm must be meant that which through the grace of God is in the Christians power by care and diligence to doe viz. to qualifie themselves with a capacity of receiving the benefit and fruit of these mercies and favours of Christ to remove the hindrances which will keep them from being actually beneficial to us and so to render them firm that is effectual to the good of our souls And all the promises of God being conditional and our performance of that condition being from us required that the favours of God bestowed on us his calling and election may be effectually such to us really for our advantage not our woe the only way to make them effectual to us is our discharging our parts performing the condition and to this it is that our diligence is here required which cannot be available in any thing else That this is the meaning of the words may appear by the like phrase Rom. 4. 16. ãâã ãâã ãâã ãâã ãâã that the promise may be firm to all the people which no way referres or looks to their confidence or perswasion of it nor to the firmnesse of the promise only but to the benefit and fruit and effectualnesse of it to them so Rom. 15. 8. Christ became a minister of the circumcision for the truth of God that is to make good God's promises to the Jews ãâã ãâã ãâã ãâã ãâã to make the promises of the fathers firm that is effectual to exhibit and perform them to them So Heb. 2. 2. If the word which was spoken by Angels that is the Law given to Moses be firm that is were performed failed not of the effect without any reference to their perswasion of it for so 't is expressed by what follows and every trangression and disobedience received a just reward that is the breaches of that Law were actually punished And accordingly here their diligence in making their calling and election firm is taking care that the mercies of God toward them in calling and chusing or preferring them before others may prove effectual to them that is that they may obtain that benefit which was designed them by God in these mercies and which they certainly shall obtain if they perform what is required of them Thus in a like phrase to apprehend or lay hold on eternal life 1 Tim. 6. 12. is but the interpretation of fight the good fight going before the only way to the obtaining of that ãâã ãâã ãâã ãâã ãâã or reward like that in the Olympick games which is given to none but conquerors being the contending ãâã ãâã ãâã ãâã ãâã according to the laws of the agones fighting and overcoming which is express'd Phil. 3. 12. by ãâã ãâã ãâã ãâã ãâã I pursue or run if so be I may obtain V. 16. Coming of our Lord That ãâã ãâã ãâã ãâã ãâã the coming of Christ signifies the remarkable destruction of the impenitent Jewes and deliverance of the believers among them hath been often shewed see Note on Mat. 24. b. and particularly that 't is called his coming with power Mat. 24. 30. that is as a King or mighty person Agreeably to that is here the power and coming of our Lord Jesus Christ ãâã ãâã ãâã ãâã ãâã in this sense of his coming to discriminate between the persecuters and disciples so that one should be taken and the other left Mat. 24. 40. the obstinate obdurate Jewes to be utterly destroyed by the Roman Eagles as by Christ's executioners and the faithful among them delivered out of that ruine And to that doth the Context here and almost all the rest of this Epistle direct those words see ch 3. 1 and 4. All the difficulty will be how that which here immediately follows but were eye-witnesses of his majesty can belong to this particularly To which I answer that the word ãâã ãâã ãâã ãâã ãâã is there set to expresse that majesty which was by way of vision represented and instated on Christ at the time of his Transfiguration on mount Tabor at which Peter was present as an ãâã ãâã ãâã ãâã ãâã or eye-witnesse This is clear from v. 17. by the voice that came out unto him from the magnificent glory that is from that splendid cloud Mat. 17. 5. Mar. 9. 7. and Luc. 9. 35. and that glorious appearance of angels called his glory Luc. 9. 31 32. This is my beloved son c the very passage that is there mentioned Now this Transfiguration was meant by Christ to give Peter and John some image and shadow of a kind of parable to express this coming of Christ in this glorious manner against his crucifiers and for the rescue of all persevering disciples This appears by these two circumstances first by the passage immediately precedent with which the story of the Transfiguration connects in all the three Gospels where 't is mentioned viz. that he that will save his life that is forsake Christianity to avoid the present pressures shall lose it that is shall be destroyed in that ãâã ãâã ãâã ãâã ãâã but he that will lose his life for Christ's sake that is venture the utmost danger rather then fall off from Christ shall find or save it that is be thus delivered at Christ's coming to execute vengeance on those persecuters which are the very words again used by Christ in the describing of that coming of his to the destruction of the Jews Luc. 17. 33. And farther that he that shall be ashamed of Christ of him shall Christ be ashamed when he shall come in his own glory and his Fathers and the holy Angels that is when he comes in this kingdome of his not onely at the day of doom but peculiarly within the space of the life of some by-standers as all the Gospels agree in that place and as at another time Job 21. Christ saith particularly of S. John who lived to see it Of which that he might give them some essay he had three of them up to the mountain and was transfigured before them gave them some glimpse of that future glorious coming of his The second circumstance to make this appear reasonable is the businesse of the discourse which was betwixt Moses and Elias and Christ at that time which appears by Matthew and Mark to be the approach of the great and dreadful day of the Lord from that question of the disciples Mat. 17. 10. and Mar. 9. 11. Why then say the scribes that Elias must first come who saith Malachi was to come before that great and dreadful day
starting or watch-word or signe upon which the racers set out or begin their course The place from whence they set out is called ãâã ãâã ãâã ãâã ãâã where when they set out they are said to be let loose and this is literally ãâã ãâã ãâã ãâã ãâã To this is the sending of Prophets here compared who are said to run Jer. 23. 21. Ezech. 13. 6 7. They run and I sent them not that is ãâã ãâã ãâã ãâã ãâã I gave them no watch-word to run as in the Psalmist God gave the word great was the company of preachers When any undertakes to prophesie without Gods sending this is ãâã ãâã ãâã ãâã ãâã of his own starting and this is here denied of the Prophets of the Old Testament for as it follows ãâã ãâã ãâã ãâã ãâã it was never brought by the will of man that is 't was never ãâã ãâã ãâã ãâã ãâã of their own incitation but holy men ãâã ãâã ãâã ãâã ãâã carried by the Spirit ãâã ãâã ãâã ãâã ãâã inspired and carried by God did prophesie c. CHAP. II. 1. BUt there were false prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Paraphrase 1. But as among those prophets sent and incited by the holy Ghost c. 1. 21. some false ones also slily crept in so also now according to Christ's prediction Mat. 24. 11. shall there be false teachers among you viz. the Gnostick Christians bringing into the true faith under pretence of greater perfection most destructive doctrines of liberty and licentiousnesse and that count it an indifferent thing to deny Christ in time of persecution see 1 Pet. 2. 21. and note on Rev. 2. b. and forswear him who redeemed them that are thus unlike him as not to venture any danger for him who dyed for them and do also by this means most imprudently incur the dangers which they desite and pay so dear to avoid by complying with the Jews come to speedy destruction with them according to that of Christ Mat. 16. 25. 2. And many shall follow their pernicious ways by reason of whom the way of truth shall be evil spoken of Paraphrase 2. And these carnal doctrines of theirs shall have many followers Mat. 24. 11. and thereby the glorious pure Gospel of Christ shall be much defamed when Christian professors shall live such filthy lives 3. And through covetousnesse shall they with feigned words make merchandise of you whose judgement now of a long time lingreth not and their damnation slumbreth not Paraphrase 3. And with cunning discourses shall they circumvent you and gain you to all filthinesse see note on Rom. 1. i. which shall within a while be most signally punished with utter destruction here and damnation attending it 4. For if God spared not the Angels that sinned but caâ't them down to hell and delivered them into chains of darknesse to be reserved unto judgment Paraphrase 4. For if God when the Angels rebelled against him punished them severely and having decreed them to eternal hell cast them presently out of heaven into the abyfâe a kind of dungeon or dark prison there to be reserved as condemned malefactors to the day of judgment the time of their execution 5. And spared not the old world but saved Noah note a the eighth person a preacher of righteousnesse bringing in the floud upon the world of the ungodly Paraphrase 5. And if he punish'd the whole world of sinners in Noahs time bringing a deluge on them and onely preserved Noah with seven more who warned them to amend their abominable lives or else that vengeance would befall them 6. And turning the cities of Sodome and Gomortha into ashes condemned them with an overthrow making them an ensample unto them that after should live ungodly Paraphrase 6. And if he adjudged the cities and suburbs of Sodome and Gomorrha to utter destruction by fire from heaven and made them an exemplary spectacle and document to all that should ever live in their sins 7. And delivered just Lot vexed with the filthy conversation of the wicked Paraphrase 7. At that time delivering Lot and his family who was a person so far from being guilty of that lewdnesse and unnatural filthinesse that he was extremely vext and molested by dwelling among those that lived in those villanies 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous soul from day to day with their unlawfull deeds Paraphrase 8. For he being a very pure and chast person yet inhabiting among them that were so impure was from day to day continually afflicted and tormented to see them doe as they did 9. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of judgment to be punished Paraphrase 9. If I say all these examples of vengeance on wicked obdurate rebels and carnal persons the patterns of the crucifying Jewes and lewd Gnosticks and withall the deliverances afforded to the righteous in these passages of story be considered we may then sure learn from hence how ready and able God now is to rescue the persecuted constant Christian out of the persecuters hand and to reserve the persecuters themselves and all wicked livers that join or comply with them by cutting them off here to eternal perdition in another world see note on Rom. 13. b. 10. But chiefly them that walk after the flesh in the lust of uncleannesse and despise government Presumptuous are they self-willed they are not afraid to speak evil of dignities Paraphrase 10. Of this sort especially are the Gnosticks whose character it is to commit all filthinesse and to despise all kind of authority of magistrates or masters 1 Tim. 3. 6. a bold insolent sort of men that can without any trembling or fear speak contumeliously of the Apostles themselves see note on Jude b. 11. Whereas Angels which are greater in power and might bring not railing accusation against them before the Lord. 12. But these as natural brute beasts note b made to be taken and destroyed speak evil of the things that they understand not and shall utterly perish in their own corruption Paraphrase 12. But these men like beasts ruled only by their natural or brutish appetites without any reason to restrain and temper them which are good for nothing but as vultures to tear and pollute so these to spoil and debauch all they come near venturing to speak reproachfully of all that they doe not understand and so consequently of the mysteries of Christianity taught by Apostles but despised by them see Jude note d. shall be destroyed in their bestial sinnes 13. And shall receive the reward of unrighteousnesse as they that count it pleasure to riot in the day-time spots they are and blemishes
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What ãâã ãâã ãâã ãâã ãâã he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words ãâã ãâã ãâã ãâã ãâã this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the ãâã ãâã ãâã ãâã ãâã his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled ãâã ãâã ãâã ãâã ãâã he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of ãâã ãâã ãâã ãâã ãâã is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that ãâã ãâã ãâã ãâã ãâã flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the ãâã ãâã ãâã ãâã ãâã v. 7. are one by ãâã ãâã ãâã ãâã ãâã they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If ãâã ãâã ãâã ãâã ãâã are one had signified no more but agree in one testimonie v. 7. is it
not only may but must be so understood appears by the Latine of Irenaeus which only is extant which reads it thus Antichristi nomen per ipsum utique editum fuisset qui Apocalypsin viderat neque enim ante multum temporis visum est sed pené sub nostro seculo ad finem Domitiani imperii The name of Antichrist would have been published by him who saw the Apocalypse for it was not seen any long time since but almost under our age at the end of Domitian's Empire Where the word visum in the neuter seen not visa in the feminine belongs apparently to the name not to the Apocalypse Secondly I answer that although it should still be acknowledged to be the opinion of Irenaeus that John received the Revelation and all his Visions at the end of Domitian yet on the other side 't is the affirmation of Epiphanius that John prophesied in the time of Claudius Caesar when saith he he was in the I le Patmus And that which may give authority to Epiphanius's testimony is this First that Epiphanius in that place is a writing against the Montanists about the authority of the Apocalypse and that the later it were seen or written the more it would have been for his turn toward confuting or answering them whose objection it was that the Church of Thyatira mentioned in the Apocalypse was not yet a Church when that was said to be revealed And therefore if it had been but uncertain whether it were written so early or no he would without all question have made use of this as some advantage against his adversaries whom he was then in confuting Secondly that Epiphanius is so farre from doing this that he doth twice in the same place expresly affirm first that his being in the Isle of Patmus secondly that his seeing these Visions there yea and his return from the Island were in the time of Claudius Having said this for the confirming this assertion of Epiphanius to have as much authority as his testimony can give it four arguments I shall adde for the truth of it The first negative to the disparagement of that relation that affirmes him banish'd by Domitian and returned after his death in Nerva's reign For of the persecution by Domitian there be but two authors mentioned by Eusebius Tertullian and Hegesippus but of Tertullian he hath these words ãâã ãâã ãâã ãâã ãâã Domitian went about to do as Nero had done being a part of his cruelty or as Tertullian's words are portio Neronis de crudelitate a portion of Nero for cruelty sed facile coeptum repressit restitutis etiam quos relegaverat but he ceased from it presently and recalled those whom he had banished which no way agrees with his banishing John and not recalling him all his life as is supposed in the other relation and affirmed by Eusebius And therefore Baronius that is for his banishment under Domitian in the tenth year of his reign is forced fairely to reject Tertullian's authority in this matter giving for it his proof out of Dio viz. that Nerva released those who were condemned of impiety and restored those who were banished Which affirmation of Dio's being granted as far as belongs to those who were in exile or stood condemned at Nerva's coming to the Empire doth no way prejudice the truth of Tertullian's words of Domitian's having repress'd his severity against the Christians and revoked the banished wherein he is much a more competent witness then Baronius No more doth his killing of his unckle Clemens and banishing his cosin Flavia Domitilla for that was five years after this time of John's supposed banishment in the fifteenth or last year of Domitian's reign In the relation of Hegesippus a most antient writer that lived in those times there is no more but this that Domitian had made a decree for the putting to death all that were of the linage of David that some delators had accused some of the children of Jude the kinsman of our Saviour ãâã ãâã ãâã ãâã ãâã as such who were of Davids seed that Jocatus brought these to Domitian but upon examination being found to be plain men and such as believed not Christs kingdome to be ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã of this world or earthy but heavenly and Angelical to begin at the end of the world ãâã ãâã ãâã ãâã ãâã he set them free and by Edict took off the persecution against the Church and they being released became Bishops in the Church and continued peaceably and live till Trajanus's daies And this certainly agrees very little with the other relation nor can any account probably be rendered why when the persecution of Christians was taken off by the Edict and ãâã ãâã ãâã ãâã ãâã peace restored to the Church of Christ and when the profession of Christianity in the sonnes of Jude being by the them avowed to the Emperor was not yet thought fit to be punished in the least yet John should be banished and continue in his exile till Nerva's reign for no other crime but that of being a Christian Where by the way Baronius's artifice much failes him Tertullian saith he fell into his error by following Hegesippus's authority but Hegesippus saith he spake apparently de ea persecutione quae mota est in Judaeos of that persecution that was raised against the Jewes not against the Christians How true that is will now appear when the express words are that by that Emperors Edict the persecution against the Church sure that was not of Jewes but Christians ceased Secondly that about the ninth year of Claudius the Christians were pursued and banished by the Roman Powers That at that time Claudius banished the Jewes out of Rome is evident by Josephus and acknowledged by all and that by the Jewes the Christians are meant appears by Sueonius in the life Claudius c. 25. Judaeos impulsore Chresto assiduè tumultuants Româ expulit He banished the Jewes out of Rome for the tumults which they daily raised by the impulsion of Chrestus By Chrestus it is certain that the Roman writers meant Christ calling him Chrest and his followers Chrestians as Terutllian observes Apol. c. 3. And so they that were acted by the impulson of Chrest in that narration must though called Jewes necessarily be resolved to be Christians And what was done at Rome is to be supposed to have been done also in other parts of the Emperors dominions and so that edict mentioned Act. 18. 2. was in reason to reach to Ephesus and may justly be thought to have involved S. John there And accordingly Chronologers have placed this banishment of his to Patmus in that year Thirdly that about Claudius's time it was that the unbelieving Jewes began and continued to oppose and persecute the Christian Jewes and thereupon the Gnosticks compliances and making as if they were Jewes to avoid persecutions are so oft taken notice of by S. Paul Gal. 6. 12. and
that is by impulsion of the Spirit of God and Ephes 3. 3. by Revelation that is by Christ's speaking to him from heaven and other the like vision which it appears he had 2 Cor. 12. 7. God made known to me the mystery In other places the word is used in a greater latitude for and exposition or interpritation of any sacred figure c. however come by though not by immediate inspiration from God the ãâã ãâã ãâã ãâã ãâã among the Hebrews expounding of difficulties see Note on 1 Cor. 14 b. and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries and rescuing the faithful But here it is according to strict idiome to more then vision or prophecie and so the title of Enochs book citied Jude 15. was ãâã ãâã ãâã ãâã ãâã the Revelation of Enoch but in S. Jude's style ãâã ãâã ãâã ãâã ãâã the prophecy of Enoch And if in this notion of the word which is peculiarly that which here and c. 1. 1. belongs to it M r brightman intituled his comment on this book Apocalypsim ãâã ãâã ãâã ãâã ãâã the Rlevelation of the Revelation as it seems he did by applying the words of Scripture The Lord hath spoken who can but prophesie to his own performances in that Comment adding that God not onely speke of old by dreams and visions but daily now whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word and that when God doth thus communicate with any he understandeth a necessary imposed on him to makee it known to others and that the danger is not shâwn to him for his own private sake I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Reader For though by the help and grace of God sought onely by prayer and by the use of means instrumental to that end subordinate to that grace such are comparing Scripture with Scripture and Prophetick expressions with the Prophetick style and Symbols with Symbols and the observation of the use of words and phrases in the sacred dialect it be possible to attain to the expounding or revealing some secret senses of Scriptures which without the uses of these means will not be attainable yet may not the interpretations of any meer man which hath not the gift if prophecie pretend to be the word of God And whosoever shall professe thus to reveal the Revelation by God speaking to him and doth not evidence his calling and mission prophetick especially if he pretend to have learn'd from the Revelation things so distant from what there we read as are Germany and France and Britanny of this last Century from the Churches of Sardis Philadelphia and Laodicâa in Asia then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet And this is done by Master Brightman in expresse words saying that he had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world as if what was said to be sudden near 1000 years since were sufficiently fulfilled by being near at hand fourty four years ago that the Churches of Britian Germany and France were most favourably admonished of this tempest by Epistles written to them by name that he by divine impulsion or direction or what else divinitus can signifie found these very Epistles which signifie this thing and from the inscriptions of them understood to whom they were sent and durst not but dispatch them to them left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly And that those Epistles do not foretell this by any doubtful conjecture but teach in clear words what he thus thinks fit to affix on them The least that can be said of this is that 't is the adding to the prophecies of thus book c. 22. 18. the odtruding his own fancies for Divine revelations And if the âad calamities which have befaln this British Church since the writing of this New Apocalypse of his be conceived to conclude ãâã a true Prophet in his presaging against the Angel of that Church it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also as oft as any part of the event followed any one of them whereas indeed of any contingent future event there being only two things possible either that it will or that it will not come to passe and prescutions and schisms and commotions and seditions and changes of Government being so frequent that whatsoever Church or Kingdome hath long withstood such onsets may at last by some advantage industriously sought and maliciously laid hold on not improbably sink and fall under them whatsoever is or can bee foretold in this kind with any common prudence will not be improbable to fall out in some part within fourty of fifty space Nay whatever 't is some advantage it will have toward the completion by having been foretold As when by the flying of the birds so casual unsignificant a thing as that the Roman Augurs promised the souldiers a victory on that side the courage thus infused into them by believing that prediction did oft contribute very much to the obtaining the victory the same may in some measure be said in this particular But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book That the people are they that must pull dowm Antichrist whilst Kings espouse his cause then which nothing can be more effectual and direct toward the raising and somenting of commotions to which the prosperity of them is as probably consequent as victory to the number and courage of an Army and so though the prescience of God which is not his decree and the predictions of true Prophets which are but rayes of that prescience have no proper immediate influence on the effect noting of causality in them yet these vain delusions of those false Prophets may have had much of improperly so called yet real efficiency and if so designed by them of guilt in them All which proves the wickednesse and dangerousnesse of such designes but gives no Authority to the interpretations Having said thus much in general of Master Brightman's Apocalypse I shall not think it amisse to give the Reader some view or taste of his way of interpreting and the grounds where with he contents himself And it shall be by mentioning his explications of the prophecies of the seven Churches which are it themselves the most clear and intelligible of any part of the whole book as belonging peculiarly and by name to the chief Episopal Sees of Asia sufficiently known to all and in respect of the matter and expressions used in them more perspicuous then almost any part of the prophecies of Isaiah but
Paraphrase 17. A great opinion you have of your selves that ye are in an excellent state have need of nothing are beyond all others when indeed you have nothing of a Christian in you no zeal or fervency of love towards Christ ye never think of suffering for him or getting any part of the Christians crown 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see Paraphrase 18. My advice therefore is that you be content to endure some smart for Christ if you mean to receive any crown from him that you be courageous in the confessing of Christ and contend for that shining royal robe that belongs to Martyrs without which in intention at least of mind you are still imperfect and under the reproach of cowardise and want of love and to this purpose that ye look deeper into the nature of Christian Religion the precepts doctrines and examples thereof and there ye shall find what yet ye see not that case and prosperity here are no signe of God's favour but on the other side 19. As many as I love I rebuke and chasten Be zealous therefore and repent Paraphrase 19. The expression of his fatherly love to his children is the bestowing some chastisements upon them thereby to fit them for his love 20. Behold I stand at the door and knock If any man hear my voice and open the door I will come in to him and will sup with him and he with me Paraphrase 20. Lo I have waited long and called for and expected this loving reception from you and the doors being barred within by a custome of sinning and negligence I have not yet though I have the key in mine hand v. 7. found any admission And now I am admonishing of you calling you to repentance and whosoever shall thus open and receive me into a pure Christian heart I will enter into a most free commerce of love with him and this conversion of his shall be matter of mutual rejoicing and festivity to both of us 21. To him that overcometh will I grant to sit with me on my throne even as I also overcame and am set down with my Father in his throne Paraphrase 21. And upon his suffering and enduring for me and constant perseverance in that love even to death in despight of all temptations to the contrary he shall be partaker with me of that honour that my Father hath exalted me to as the reward of my sufferings see note on c. 2. o. 22. He that hath an ear to hear let him hear what the Spirit saith unto the Churches Annotations on Chap. III. V. 1. Sardis That Sardis is the first reformed Church in the Antitype that of Germany begun at Wittemberg by Luther An. Dom. 1517. is the affirmation of M. Brightman but without any other proof but either that Sardis is more southerly then Thyatira and so according to his phansie must have more of the life of truth in it or because there is no mention here of Balaam and Jezebel which he had resolved must signifie the doctrines of Christian Rome the absence of which must signifie to him a breaking off from the Roman communion or that she had a name to be living but was dead which saith he must referre to the doctrine of Consubstantiation among the Lutherans an argument that they were hugely amisse and spiritually dead after that reformation But alas how farre are these from being marks in the forehead or the writing an Epistle to Germany by name which in his Epistle he pomised to shew us This were a strange rate of interpreting of dreams which no Oneirocritick would allow of but a much stranger of explaining of Prophecies The same course hath he taken in the other two remaining Churches Philadelphia must needs be the Helvetian Swedish Genevan French Dutch Scotch reformed Churches but no reason for it again but that the city of Philadelphia was yet farther south then Sardis and so must needs signifie some encrease of reformation and secondly that the name of Jezebel was not in it and thirdly that the word Philadelphia signifying brotherly love cannot be applied to any but this pattern of all piety to which the Author had so much kindnesse the Church of Helvetia and Geneva c. And the reformed Church of England must be the Church of Laodicea not from any denotation in the name or characters in the forehead which he promised to all in his Epistle and attempted to shew in the former of them but onely because Episcopacy was here retained and so was a mixture of cold with that of heat in the purity of the doctrine and consequently is the lukewarm Church which is here found fault with How easily any favourer of Episcopal Government might apply this reason to any reformed Church that hath cast out Bishops and say that they were warm in respect of Primitive purity of doctrine but cold in respect of a government which is contrary to the Primitive and consequently that Geneva it self were Laodicea is obvious to every man And yet after this manner doe his groundlesse loose interpretations proceed which in each of these seven Churches I have pointed at to give the Reader a ãâã ãâã ãâã ãâã ãâã or tast of the interpretations of this man whose licentious phansie and love of change hath assisted him to make them and whose authority among many the opinion of the Apostolicalness of his writings hath holpen him to seduce blind so many Having given the Reader this view of so many severals I shall not hereafter give my self that scope but in the ensuing prophecies leave him to be judged of by any who shall be at leisure to consult him V. 5. Booke of life This book wherein names are said to be written and from thence blotted out sometimes is here used by analogie with Registers in cities containing the names of all citizens and from which rebels and desertors were blotted out Censores populi aevitates soboles familias censento Let the Censors set down or register all mens ages children families saith Tully de Leg. 3. These were at Athens called ãâã ãâã ãâã ãâã ãâã See ch 13. 8. and c. 20. 12. where this book of life is distinguish'd from the books which were the records of what was done such as are mention'd Esth 6. 1 2. out of which it seems the records are brought by which the wicked are judged ãâã ãâã ãâã ãâã ãâã according to their wicked works which are there recorded from which certainly it is that any man's name is blotted out of this book of life or is not found written in it And so S. Chrysostome and the ancients understand this book of life to be that in which according to their qualifications and demeanours in their lives and especially
at their hour of death men are said to be written or blotted out See Luk. 10. 20. and Note on Phil. 4. a. V. 14. True witnesse The word ãâã ãâã ãâã ãâã ãâã a witness is in this book and since in the ordinary use of the Church set to signifie one that for the testifying the truth of God laies down his life And he that doth thus as he is ãâã ãâã ãâã ãâã ãâã faithful to God who hath employed him so is he ãâã ãâã ãâã ãâã ãâã true in the sense that on the Gospels we have oft given of that word one that deserves to be believed and both these words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã faithful and true are the just rendring of the Hebrew ãâã ãâã ãâã ãâã ãâã which is here express'd by Amen a word which comes from the root ãâã ãâã ãâã ãâã ãâã which in Hiphil signifies credidit believing but in the Noun fidus fidelis verus and fide dignus faithful or worthy of belief This title then of Amen or ãâã ãâã ãâã ãâã ãâã faithful and true witness is here bestowed on Christ who to testifie the message or doctrine which he brought to come from heaven laid down his life And therefore the Church-writers which have sorted the Martyrs of the Church into several ranks or forms and given them distinct titles accordingly to Stephen that of ãâã ãâã ãâã ãâã ãâã the first martyr of the Church to the rest of the Apostles Bishops and Ecclesiastical persons that of ãâã ãâã ãâã ãâã ãâã sacred martyrs to the great or noble men that of ãâã ãâã ãâã ãâã ãâã noble martyrs to the virgins and women that of ãâã ãâã ãâã ãâã ãâã fair martyrs to the common people of ãâã ãâã ãâã ãâã ãâã holy martyrs have reserved unto Christ the title of ãâã ãâã ãâã ãâã ãâã the great witnesse or Martyr V. 15. Neither cold nor hot All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnosticks that seems to have gotten in among them though not those other carnal villanies viz. that it was ãâã ãâã ãâã ãâã ãâã an indifferent thing perfectly lawfull to renounce Christ in time of persecution This is clearly the lukewarmnesse here which is a middle indifferent temper between being Christians and no Christians and in stead of that God commends to them ãâã ãâã ãâã ãâã ãâã refined gold fetch'd out of the fire that is directly the crown of Martyrdome contrary to that mixture and allay of drosle that is now in them and the white or shining garments the ensigne and character of the Martyrs every where in this book And for their saying that they are rich c. and not knowing that they are wretched c. this is again the mark of those Gnosticks which had such great ungrounded opinions of their own perfections A physical discourse on this place may be seen in Valesius Sac. phil c. 90. CHAP. IV. 1. AFter this note a I looked and behold a dore was opened in heaven and the first voice which I heard was as it were a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter Paraphrase 1. In this chapter being the beginning of another vision is first represented the calling and admission of John into heaven by way of vision as we read of S. Paul that he was snatched into the third heaven 2 Cor. 12. 2. to receive revelations of some things which should shortly come to passe and the manner of calling him was by a shril voice imitating the sound of a trumpet by which assemblies are wont to be called but that it was articulate 2. And immediately I was in the spirit and behold a throne was set in heaven and note b one sat on the throne Paraphrase 2. And accordingly saith he I was in an extasie or vision presently transported thither and there was represented to me a throne erected for judicature and God the Father sitting on it see Ezech. 1. 26. like the Bishop of Jerusalem in council 3. And he that sat was to look upon like a Jasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald Paraphrase 3. And he sate as in majesty and the appearance of him or the colours wherein he was represented to me were like the colour of a Jasper and Sardine stone the former having its name in the Hebrew Exod. 28. 19. from the firmnesse and hardnesse of it as being unmalleable thereby to signifie God's omnipotence the second Exod. 28. 17. from the rednesse or fierinesse of it to signifie him terrible in his judgments as a flaming fire Heb. 12. 29. But withall there was a rainbow round about the throne which was Gen. 8. 13. a token of God's covenant with man and is used Ezech. 1. to describe a glorious appearance of God the appearance of the likenesse of the glory of the Lord v. 28. and so again here ch 10. 1. and the colour of it was like an Emerald that is of a most pleasant greennesse fitly signifying the Evangelical covenant of mercy mixing in all God's judgments most mercifull preservations to the faithfull in the midst of his punishing the obdurate ch 7. 2 c. 4. And note c round about the throne were four and twenty seats and upon the seats I saw note d four and twenty Elders sitting clothed in white raiment and they had on their heads crowns of gold Paraphrase 4. And on each side of this throne were other chairs four and twenty in number as of so many Bishops sitting with the Bishop of Jerusalem in the Council and accordingly arraied in white garments and mitres on their heads 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the note e seven spirits of God Paraphrase 5. And as the Law was by God once delivered in a terrible manner by the ministerie of Angels so it now seemed to be produced as terribly to threaten and give in evidence against sinners And seven Angels like seven deacons in the Church stood waiting on this judicature see note on ch 1. c. 6. And before the throne there was a sea of glasse like unto Crystal and note f in the midst of the throne and round about the throne were note g four beasts full of eyes before and behind Paraphrase 6. And before this tribunal of God's were brought all the people of the Jewes expressed by a sea or multitude of waters waters signifying people in this prophecie c. 17. 15. and all their thoughts and actions laid visible and discernible before this Judge their own consciences as a crystal glasse reflecting and acknowledging the accusations that are brought against them And at every corner of this judgment-seat were the four
revelation of John 862. Jot 29. 1. Joy 504. 2. Joy in the holy Ghost 504. 2. fitly Joyned 627. 1. Is 74. 1. this Is 131. 1. Iscariot 54. 2. Judas of Galilee 348. 2. Jude 847. Judge 307. 2. 449. 1. 522. 2. 529. 1. 655. 1. let no man Judge you 778. 2. Judged 454. 1. Judged according to men in the flesh 465. 2. Judgest another mans servant 778. 1. Judgment 68. 1. 112. 2. 454. 1. his Judgment taken away 361. 2. my Judgment 532. 2. I give my Judgment 658. 2. of Judgment 316. 1. Just 456. 2. Just man 7. 2. Justified 62. 1. 454. 1. 462. 1. Justified in the spirit 695. 1. K. Keep my saying 314. 1. Keep his word 824. 2. Keyes of the Kingdome 84. 2. Kill one another 889. 1. ye Kill and desire to have 784. 2. is King 554. 2. every King of beasts 780. 1. all the Kindreds of the earth 856. 1. King of the Jews 10. 1. make him a King 285. 1. Kings 892. 2. Kings and Priests 866. 2. Kings of the earth 892. 2. 908. 2. many Kings 904. 2. Kingdome of God 677. 1. Kingdome of heaven 14. 2. coming in his Kingdome 85. 2. Kingdomes of this world are become the Kingdomes of God 907. 2. holy Kisse 509. 2. Know God 443. 1. 833. 2. Know that we have known him 824. 2. Know ye not 538. 2. to Know somewhat 513. 1. Know my voice 287. 1. Knowest the will 450. 1. Knowledge 513. 1. 580. 1. 620. 2. 736. 2. 798. 1. 810. 1 2. 8â0 1. 873. 1. 878. 1. according to Knowledge 798. 1. all Knowledge 810. 2. in Knowledge 660. 1. indued with Knowledge 779. 1. Knowledge of the truth 752. 2. form of Knowledge 810. 2. Knowledge falsely so called 513. 1. 811. 1. Known openly 291. 1. had not Known 469. 2. L. Labour 286. 1. 666. 1. 920. 1. Labour among you 673. 2. Labour in the Lord 508. 1. Lacking 168. 2. Lady 844. 1. Lake 218. 2. like a Lamb 914. 2. pretious bloud as of a Lamb 356. 1. Lamps 884. 1. Land 11. 1. 130. 2. 239. 2. 894. 1. Land of Judah 11. 1. Lanthorn 320. 1. Laodicea 881. 1. from Laodicea 661. 1. how large a letter 612. 2. Last daies 338. 1. 712. 2. 784. 1. Last time 119. 2. 338. 1. 817. 1. 827. 2. first shall be Last 165. 2. Law 26. 2. 301. 2. know not the Law 292. 2. Law hath power over 468. 1. Law in the members 471. 1. Law of sin 472. 1. 476. 1. strive Lawfully 539. 1. Lay not this 357. 2. not the Least 11. 1. Leven of the Sadduce 583. 1. Leaves for healing 948. 2. Led by the Spirit 223. 1. Lest 348. 2. Letter 28. 1. 612. 2. by Letter 680. 1. a Lie 455. 1. to Lie 347. 1. Lied unto God 838. 2. a Lier 829. 1. make him a Lier 823. 1. Liers 717. 1. Life 798. 2. 915. 2. this Life 348. 1. tree of Life 947. 2. Lifted up 795. 2. Light 823. 1. true Light 827. 2. Like-minded 641. 2. Likenesse 640. 1. another mans Line 587. 2. Linen clothes 324. 2. mouth of the Lion 714. 2. fruit of our Lips 769. 1. a Little lower 729. 2. profiteth Little 656. 2. 696. 2. Live 668. 2. in him we Live 407. 2. Live together with him 673. 1. once Lived 470. 1. Living water 278. 1. Locusts 16. 2. 897. 2. Lodge 221. 1. suffereth Long 554. 1. Long-suffering 456. 1. Look for 820. 2. Look up 159. 1. Look upon a woman 30. 1. I looked 883. 1. Loose 326. 2. 360. 1. the onely Lord 850. 1. the Lord is with thee 189. 2. as being Lords 805. 1. Lords day 934. 1. Lords supper 132. 2. Lose 85. 2. suffer Losse 517. 1. Love 873. 1. first Love 872. 1 2. Love of Christ 655. 2. Love without hypocrisie 873. 2. perfect Love casteth out fear 824. 2. to Love 312. 1. Love not the Lord 563. 1. Loved this present world 692. 1. Lovest thou me 328. 2. made Low 773. 2. a little Lower 729. 2. filthy Lucre 806. 1. Lunatick 88. 2. Lust 470. 2. 669. 1. Lusteth to envy 782. 1. M. Macedonia 685. 1. he is Mad 147. 1. Made you overseers 417. 2. Made to be taken 815. 1. Magdala 81. 2. Magog 942. 1. Majesty 812. 2. Maintein 721. 1. Malefactors 264. 2. Mammon 113. 1. 244. 1. ordinance of Man 477. 1. son of Man 67. 1. 83. 1. Man of sin 680. 2. Manger 196. 1. made Manifest 518. 1. 578. 2. Manifestation 477. 2. hidden Manna 876. 2. what Manner of man 773. 2. Many 463. 2. 904. 2. before Many 350. 1. punishment inflicted of Many 572. 1. Maranatha 566. 1. the Mark 644. 2. Mark in their right hand 916. 1. Market 157. 1. Marriage 49. 1. 106. 1. Marriage is honorable 767. 1. forbidding to Marry 696. 1. Mars-hill 406. 1. one is your Master 778. 2. be not many Masters 778. 1. a Matter 414. 2. in a Matter 670. 1. according to Matthew 3. a Measure 891. 1. in the Measure 625. 1. our Measure 587. 2. sat at Meat 130. 2. Meats 768. 2. Meditate 697. 1. spirit of Meeknesse 612. 1. Melita 433. 1. Melt with fervent heat 819. 1. Memorial 367. 1. after the manner of Men 466. 1. 564. 2. Mercy 113. 1. Mercy-seat 748. 2. Middle wall of partition 111. 2. 619. 1. in the Midst 264. 2. in the Midst of the throne 884. 1. Mightily 409. 1. Mighty men 892. 2. Mighty through God 587. 1. a Mile 32. 1. Milk of the word 792. 1. Minister 217. 1. Minister about holy things 286. 1. Ministery 662. 2. Ministers of the word 186. 2. Ministration 188. 2. Ministred to my want 552. 2. Minstrels 49. 2. Miracles 551. 2. Mischief 388. 1. not being Mixed 733. 1. cruel Mockings 758. 2. Moloch 356. 2. summe of Money 356. 1. thy Money perish with thee 523. 1. Money-changers 103. 2. Moon 898. 2. More 32. 2. More then 444. 1. giveth More grace 782. 1. Morning starre 879. 1. body of Moses 851. 1. Mote 40. 1. holy Mountain 807. Mourn 522. 2. Mourned 90. 1. Mouth speaking great things 913. 2. out of their Mouthes 902. 2. Multitude 260. 1. Multitude of the disciples 350. 1. some of the Multitude 414. 1. Murtherers 420. 1. Mustard-seed 236. 1. Myrrhe 11. 2. Mystery 929. 2. Mystery of godlinesse 695. 1. Mystery of iniquity 682. 2. Mystery of his will 616. 2. 652. 1. a great Mystery 798. 1. N. Naked 734. 2. Name of the beast 916. 2. for the Name 846. 1. new Name 876. 2. number of the Name 916. 2. Named of him 652. 2. not so much as Named among the Gentiles 522. 1. Names 334. 1. Names of blasphemy 912. 1. call by their Names 301. 1. Names are not written 913. 2. Nations 121. 2. 140. 1. 257. 2. 908. 1. all Nations 168. 2. Nature 548. 2. course of Nature 779. 2. by Nature children of wrath 549. 1. against Nature 549. 2. Natural face 773. 2. Nazarite 11. 2. Necessary 399. 2. Necessary uses 722.
have been printed or translated into English upon any place or book of the Scripture now to be had in the Publick Libr. in Oxford by Jo. Vernevill 12. The Vaulting-Master or the Art of Vaulting illustrated with 16 brass figures by Will. Stoaks 4. Ramus Olivae Concio habita ad Clerum in Templo Beatae Mariae Oxon. 8. Junii pro inchoando Termino A Job Wall T. D. Col. Aedis Christi Praebendario 8. A brief Treatise touching the preservation of the Eye-sight by Walter Baley sometimes Fellow of N. Coll. Regius Professor in Physick and Physician to Queen Elizabeth 8. Essaies and Observations wherein many of the humours and diseases of the age are discovered and characterized by a student in Theology 8. Porta Mosis sive Dissertationes aliquot à R. Mose Maimonide nunc primum Arabicè prout ab ipso Authore conscriptae sunt Latinè editae Unà cum Appendice Notarum Miscellanea opera studio Edvardi Pocockii Linguae Hebr. Arab. in Acad. Oxon. Professoris 4. 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Tozer the sixth Edition 12. Hen. Savilii Oratio coram Regina Elizabetha Oxoniae habita c. 4. Juclli Apologia Ecclesiae Anglicanae Graecolat 8. Enchiridion Botanicum Or a compleat Herbal containing the sum of what hath been hitherto published either by ancient or modern Authors both Galenical and Chymical touching Trees Shrubs Plants Fruits Flowers c. in an Alphabetical order in which are distinguish'd all that are in the Physick Garden in Oxford shewing their Place Time Names Kindes Temperature Vertues Use Dose Danger and Antidotes c. by Ro. Lovell St. Ch. Ch. Oxon. in 12. The Circles of Proportion and the Horizontal Instrument c. both invented and the uses of both written in Latine by William Oughtred Aetonensis Translated into English and set forth for the publique benefit by W. F. And now by the Authors consent revised corrected and freed from all mistakes in the former Edition and also much amplified and explained by A. H. Gent. with brass Figures 8. new The Natural Mans inability to attain a sufficient knowledge of In-dwelling Sin in three Sermons preached at St. Maries in Oxon by Henry Hurst M. A. and Fellow of Merton Colledge 8. Exercitationes duae Prima de Hysterica Passione secunda de affectione Hypochondriaca Authore Nathaniele Highmoro Artium Medicinae Doctore 8. A Treatise proving the necessity of Humane Learning in the Ministry by H. Thurman St Ch. Ch. 8. The end of the Catalogue * See the most ââcâllenâ Paulus Fagius in his Praef. to the Targum of the Pentateuch * ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * Praes Coâ ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * of Covenant ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * neer upon the transportation or remove to Babylon ãâã ãâã ãâã ãâã ãâã * For Mary his mother having been betrothed to Ioseph ãâã ãâã ãâã ãâã ãâã c. before they came âoge the shewas found to be with child from or by the holy Ghost ãâã ãâã ãâã ãâã ãâã â righteous â by dream ãâã ãâã ãâã ãâã ãâã * to take Mary to wife ãâã ãâã ãâã ãâã ãâã see note â * or thou shalt for the antient Gr. and Lat. MS reads ãâã ãâã ãâã ãâã ãâã â when he was risen ãâã ãâã ãâã ãâã ãâã * took her to him to wife see v. 20 â or she for ãâã ãâã ãâã ãâã ãâã bears either see note 1. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã â Akiba c. â * de vit Apoll l. 3. c. 7. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * learned men or Magi ãâã ãâã ãâã ãâã ãâã â the king of the lews which is born ãâã ãâã ãâã ãâã ãâã c. * the Christ is or must be born ãâã ãâã ãâã ãâã ãâã dagger; the territory of Iudah * learnt from them exactly * had seen ãâã ãâã ãâã ãâã ãâã â led them along ãâã ãâã ãâã ãâã ãâã * by dream ãâã ãâã ãâã ãâã ãâã * learn'd ãâã ãâã ãâã ãâã ãâã see Note h. ãâã ãâã ãâã
ãâã ãâã ãâã to restore such an one in the spirit of meeknesse that is either by mild reprehension and exhortation to recover him to a sense and reformation of his fault without proceeding to any sharper course or else in case of greater severity to be soon molified again toward him to take off the censures of the Church from him Which there appears not only by the evidence of the words themselves but by the subsequent precept of bearing one anothers burthens ver 2. as that may be explained by a parallel place in Ignatius's Epistle to Polyâarpus where he bids him as a Bishop ãâã ãâã ãâã ãâã ãâã take care of the unity that is the ãâã ãâã ãâã ãâã ãâã here the keeping whole Christs body the Church bear all and suffer or bear with all in love And so perhaps in this chapter ãâã ãâã ãâã ãâã ãâã ver 9. may be the restoring of the laps'd offenders upon their sincerity of reformation or rather the continuing them in the communion of the Church without need of having the censures inflicted upon them for so it there followâs as the consequent of his praying for their ãâã ãâã ãâã ãâã ãâã for which cause I write these things being absent that bâing present I may not ãâã ãâã ãâã ãâã ãâã deal sharply or use excision where ãâã ãâã ãâã ãâã ãâã making up restoring or keeping whole may very fitly be rendred as opposite to ãâã ãâã ãâã ãâã ãâã excision the word set to denote the censures Thus in Hippodamus the Pythagorean in his book De Republ. prescribing society or meeting together of old and young in order to preservation of peace and moderating all sorts of affections he addes ãâã ãâã ãâã ãâã ãâã because young men need to be taught sobriety or moderation and to have their excesses corrected and allayed ãâã ãâã ãâã ãâã ãâã correction saith the interpreterin Stobaeus p. 250. but that sure not by way of punishment for the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the friendly meetings and feasts were no places of judicature nor instituted to any such like designe but by way of exhortation or friendly advice the elder to the yonger who might have such an authority with them ãâã ãâã ãâã ãâã ãâã which is all one with ãâã ãâã ãâã ãâã ãâã to settle or accomplish them bring them to a staiedness and stability of temper In the third sense 't is used 1 Cor. 1. 10. where ãâã ãâã ãâã ãâã ãâã their being knit or compacted together in the same mind or opinion is set opposite to having schismeâ among them and contentions v. 11. and so here ãâã ãâã ãâã ãâã ãâã be ye knit together is preparative to their being of the same mind and having peace among them In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prayes to God for the dispersed Jew Christians that after that short time of sufferings God will ãâã ãâã ãâã ãâã ãâã himself by his special providence take care for them and restore them halcâonian daies of peace to serve him in the publick assemblies Thus S. Ignatius in his Epistle to the Smyrnaeans making a motion to tâem to send a congratulation into Syria ãâã ãâã ãâã ãâã ãâã that they had a fair sunshine in respect of the service of God doth thus expresse it ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã because they have peace and have received their own magnitude and their own body is restored to them where the ãâã ãâã ãâã ãâã ãâã and the ãâã ãâã ãâã ãâã ãâã are the body of the Church meeting together in assemblies which is there said ãâã ãâã ãâã ãâã ãâã to be restored as here ãâã ãâã ãâã ãâã ãâã to be repaired or made up that is restored to them See Jude Note c. V. 14. Communion What is the notion of ãâã ãâã ãâã ãâã ãâã for charity or liberality hath been formerly observed Note on Act. 2. d. and 2 Cor 8. 4 And agreeably though in a spiritual sense is ãâã ãâã ãâã ãâã ãâã the communication of the Spirit here the liberality of the holy Ghost in the plentifull effusion of his gifts so as it will be all one with ãâã ãâã ãâã ãâã ãâã the gift of the holy Spirit Act. 2. 38. and so as will be most fit to joyn with ãâã ãâã ãâã ãâã ãâã the grace or charity or liberality of Christ and the love of God as in Cicero de Nat. Deor. l 3. Dei gratia charitas Gods grace or favour and charity or love are put together For thus is ãâã ãâã ãâã ãâã ãâã the grace of Christ used 2 Cor. 8. 9. and thus ãâã ãâã ãâã ãâã ãâã the communication of the Spirit Phil. 2. 1. being joyned with ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã bowels and mercies that is the evidences of the highest liberality THE EPISTLE OF PAVL THE APOSTLE TO THE note a GALATIANS THE time of the Apostles writing this Epistle to the Galatians is generally conceived to be near the time of that to the Romans An. Chr. 55. above 20. years after his conversion Chrysostome and Theophylact set it before that And then there can be no possibility of believing the subscription of the Epistle which affirms it to be written from Rome where we know the Apostle had not been when he wrote his Epistle to the Romans But although of the time of writing this Epistle we have no sure evidence yet two things we discern of it first That the chief designe of it was to vindicate the liberty of the Gospel from the Judaical yoke which by being by them imposed upon all Gentiles which should receive the faith was likely to prove a great hinderance to the progresse of the Gospel among the heathens or uncircumcision of whom S. Paul profess'd to be the Apostle Secondly That they which in this Church press'd this yoke most eagerly were those which did not themselves observe it heretical Christians the Gnosticks which were not themselves circumcised as being many of them neither native Jewes nor Proselytes of their Covenant yet to avoid persecution from the Jewes did thus farre comply with them in pressing circumcision upon the converted Gentiles to which end they vehemently opposed S. Pauls doctrine and practice affirming that what he had he had received from the other Apostles and consequently was to be rectified by them S. Peter c. and indeed that he varied from himself From which calumnies he severally vindicates himself in this Epistle shewing that he received his doctrine from none but Christ himself that those other Apostles profess'd the same doctrine that he did and that though he himself used a greater liberty at some times then at other in respect of the advantages of the Church yet his doctrine was alwaies the same the truth of which he therefore confirms by many arguments That these hereticks were soon after the planting the Faith here crept in among them
appears by his words c. 1. 6. he marvels they were so soon removed c. The Gospel having some three years before been there if not planted yet confirmed by his preaching Act. 18. 23. about the time of Apollos being at Corinth that is about An. Chr. 51 or 52. as it is affirmed Act. 19. 1. Galatia and Phrygia being in the number of those upper coasts of Asia or Natolia which there he is said to have past through By which it appears how close at the heels of the Apostles that sowed the good corn the Gnosticks the officers of the envious man follow'd to sow their darnel as in Samaria first so in the other cities and regions where the Faith was planted by the Apostles and opposed by the Jewes and persecuted CHAP. I. 1. PAUL an Apostle not of men neither by man but by Jesus Christ and God the Father who raised him from the dead Paraphrase 1. Paul an Apostle that had not my commission from any meer man as some others the secondary Apostles had but from God in heaven and was not called by any other Apostle of Christ or assisted by any but first called to the faith by the immediate voice of Jesus Christ speaking to me out of heaven then by revelation from him Act. 9. 15. authorized to preach among the Gentiles and after Act. 13. 2. by special direction of the holy Ghost separated to the Apostleship who also received all my instructions from him by vision to Ananias and so in effect from God the Father which by his power raised him from the dead and gave all power unto him 2. And all the note a brethren which are with me unto the Churches of Galatia Paraphrase 2. And all those that are constantly with me see Phil. 4. 22. my fellow-labourers in the Gospel send greeting to all the several Churches in the cities and regions of Galatia 3. Grace be to you and peace from God the Father and from our Lord Jesus Christ Paraphrase 3. See Rom. 1. 7. 4. Who gave himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Paraphrase 4. Whose dying for us was purposely designed to work a reformation and mortification of sin in us and to take us off from the corrupt practices of the men of this age both idolatrous Gentiles and corrupt hypocritical Jewes which with a zeal to circumcision and the like Mosaical rites live in all the impurity and impiety in the world and wherein Christ hath done nothing but what is exactly according to the will and appointment of the eternal God and father of us all the God of Israel whom the Jewes acknowledge and professe to worship 5. To whom be glory for ever and ever Amen 6. I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospel Paraphrase 6. Having so lately preached the Gospel of Christ among you Act. 18. 23. and thereby either confirmed or first converted you to the faith I wonder you should so suddenly forsake those infusions you received from me and remove quite from the truth of the Gospel to a new strange doctrine 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ Paraphrase 7. Which indeed is farre from being another Gospel or doctrine of Christ fit to come in competition with what I preached to you farre from being taught as is pretended by other Apostles Onely there are some Gentiles that had lived in Judaea of the sect of the Gnosticks such as were at Philippi ch 3. 3. teaching the Gentile converts that they must be circumcised not out of any principle of piety or true zeal to the Mosaical law but that they might curry favour with the Jewes and avoid the pressures that lay upon the Christians whose persecutions were generally caused by them and these doe quite pervert and change that doctrine that I delivered you from Christ 8. But though we or an Angel from heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed Paraphrase 8. And if any attempt to doe that though it were I my self or even an Angel from heaven I proclaim unto you mine opinion and Apostolical sentence that you are to disclaim and renounce all communion with him to look on him as on an excommunicated person under the second degree of excommunication that none is to have any commerce with in sacred matters 9. As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed Paraphrase 9. And that ye may take more heed to what I say I repeat it again Whosoever teaches you any new doctrine contrary to what I at first preach'd to you let him be cast out of the Church by you 10. For doe I now note b perswade men or God or doe I seek to please men for if I yet pleased men I should not be the servant of Christ Paraphrase 10. By this you may guesse whose doctrine is most to be heeded theirs sure that desire not to get the favour of men to avert the displeasure of men but to secure the favour of God to approve themselves to him and I hope 't is clear that is my onely designe and not theirs who labour to propitiate the persecuting Jewes as by their new infusions 't is manifest your Gnostick teachers doe This if I did I must profâsse I should not faithfully discharge the trust âreposed in me by Christ or If I had had a mind to this I had never turned Christian losing thereby all my interests among the Jewes 11. But I certifie you brethren that the Gospel which was preached of me is not after man Paraphrase 11. And whereas it is objected to me that being none of Christs immediate retinue I have received the Gospel from men and not from Christ and therefore may be thought to have made some change in it I now declare to you that the Gospel preach'd unto you by me hath a more then humane authority and so is not to receive prejudice by the latenesse of my vocation 12. For I neither received it of men neither was I taught it but by the revelation of Jesus Christ Paraphrase 12. For as it is not pretended to be any tradition of the Jewes nor taught me by my instructers in the Jewish religion v. 13. which if it were there were reason that now their verdict should be taken in it so it is evident that I had it not from those that were Christians and Apostles before me but by call from heaven and by immediate revelation from Christ in opposition to that way that had been taught me among the Jewes 13. For ye have heard of my conversation in time pass'd in the Jewes religion how that beyond
of them having an ãâã ãâã ãâã ãâã ãâã a several distinctcommission from Christ immediately and subordinate to none but the supreme donour or Plenipotentiary The second title is that it is ãâã ãâã ãâã ãâã ãâã the pillar of truth and the basis of that pillar The houses anciently were built on pillars Iudg. 16. 26. where we find the pillars whereupon the house standeth and v. 29. the two middle pillars whereon the house stood and on which it was born up and upon the removing of which the house fell and so when the Psalmist describes the land by this similitude of an house he supposeth it set on pillars and the feeblenesse of those pillars when they want bearing up are an evidence of the weaknesse of the earth The earth is weak and the inhabitants thereof I bear up the pillars of it Psal 75. 4. Now of a pillar it is known that it receives the usefulnesse from the basis on which it stands which being so set that it cannot sinke the pillar being firmly fastened on that and standing upright it is able to bear a vast weight of building laid upon it And so these two though several in themselves yet joyning together and consolidated into one they doe as one not severally support what is laid upon them A like expression we find in the Jewish writers from whence it seems to be imitated as when Maimonides in his first volume lib. ãâã ãâã ãâã ãâã ãâã begins his first Hilchot called ãâã ãâã ãâã ãâã ãâã thus ãâã ãâã ãâã ãâã ãâã the foundation of foundations and the pillar of wisdome is to know there is a first being c. which phrase though it differ from this in speaking of a first absolutely first foundation whereas this speaks indefinitely of a foundation yet it agrees with it in this that foundation and pillar are joyned together to signifie not severall but one and the same title It is therefore necessary so to render these words ãâã ãâã ãâã ãâã ãâã pillar and ground that they be not distinct titles of the house of God a pillar one and a basis another but by the figure of ãâã ãâã ãâã ãâã ãâã one described by two a pillar upon its basis which firmly sustains that which is built and erected upon it And so is the house of God the Churche both Universall of Christ and under him of all the Apostles and each particular of each single Apostles plantation this pillar erected firmly upon the basis to sustain to uphold the truth of Christ which being by Christ and his Apostles erected as a roof upon a pillar is sustained and upheld by it If the truth of the Gospel had been scatterd abroad by preaching to single men and those men never compacted together into a society under the Government of Bishops or Stewards c. such as Timothy was to whom was delivered by Saint Paul that ãâã ãâã ãâã ãâã ãâã 1 Tim. 5. 20. a depositum or body of sound doctrine to be kept as a standard in the Church by which all other doctrines were to be measured and judged if I say such a summary of faith had not been deliver'd to all Christians that came in in any place to the Apostles preaching and if there had not been some Steward to keep it then had there wanted an eminent means to sustain and uphold this truth of the Gospel thus preach'd unto men But by the gathering of single converted Christians into assemblies or Churches and designing Governors in those Churches and entrusting this depositum or form of wholsome doctrine to their keeping it comes to passe that the Christian truth is sustain'd and held up and so this house of God is affirmed to be the pillar and basis of truth or that pillar on a basis by which truth is supported According to which it is that Christ is said to have given not only Apostles and Prophets and Evangelists but also Pastors and Teachers that is the Bishops in the Church known indifferently by those two titles ãâã ãâã ãâã ãâã ãâã for the compacting of the Saints into a Church ãâã ãâã ãâã ãâã ãâã for the building up of thebody of Christ confirming and continuing them in all truth Eph. 4. 12. that we should be no longer like children carryed about with every mind of doctrine c. v. 14. And so again when Heresies came into the Church in the first Ages 't is every where apparent by Ignatius's Episles that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine and whosoever departed from him and that form of wholsome words kept by him ãâã ãâã ãâã ãâã ãâã was supposed to be corrupted and immers'd in that sink of corruption which was then among the Gnosticks the pests of that age of the Church To which purpose these sayings of that divine Martyr are expresse ãâã ãâã ãâã ãâã ãâã Let no man doe ought of those things which belong to the Church without the Bishop and ãâã ãâã ãâã ãâã ãâã he that doth any thing without the privity of the Bishop worships the devill Epist ad Smyrn And this is his meaning of ãâã ãâã ãâã ãâã ãâã being within the altar preserving communion with and dependance on the Bishop who sat in that part of the Church which was called the ãâã ãâã ãâã ãâã ãâã or altar which he that did not ãâã ãâã ãâã ãâã ãâã falls short of the bread of God Ep. ad Ephes from thence concluding ãâã ãâã ãâã ãâã ãâã Let us take care not to resist or oppose the Bishop that we may be subject to God ãâã ãâã ãâã ãâã ãâã For every one whom the Master of the house sends to his own stewardship him must we receive as him that sent him we must therefore look to the Bishop as the Lord himself And in the Epistle to the Magnesians ãâã ãâã ãâã ãâã ãâã We ought not only to be called Christians but also to be such as some call or acknowledge the Bishop but doe all without him And again ãâã ãâã ãâã ãâã ãâã not to think it reasonable to entertain any private opinions of our own for as he addes they that did so were sure to be seduced in such times being once grown wiser then their teachers So in Ep. ad Philadel ãâã ãâã ãâã ãâã ãâã As many as are of God and of Iesus Christ these are with the Bishop ãâã ãâã ãâã ãâã ãâã There is one altar as one Bishop that whatever ye doe ye may doe according to God And speaking of seduced Hereticks he mentions their only way of repentance ãâã ãâã ãâã ãâã ãâã if they repent and return to the unity of God and the councell of the Bishop And so every where in all those Epistles to the same purpose to signifie that that form of doctrine deposited with and kept by the Bishop in the Church is the only sure means to support and preserve the truth Which how little it belongs to those Congregations or Churches which