popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâ—llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signâ—fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to
〈◊〉 signifies may I suppose be best concluded by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dedicate from whence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He confess'd and obtained the prayers by imposition of hands Euseb de vit Const l. 4. Consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 '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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
in this sacred use of it there seems to be a Metonymie or figure very ordinary whereby the word that signifies good news is set to denote the history of that good news the birth and life and resurrection of Christ which all put together is that joyful good news or tidings As for our English word Gospel which the Saxon read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is compounded of God and spel the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Saxons signifying good as wel a God no difference being discernible in the writing of those two words among them unless that when 't is taken for God it hath anâ—e after it So in the Treatise De veteri Testame to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aelc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is all good and all good cometh of him According to the notion of most Nations the Heathens calling God Optimus the best and Christ according to the Jewish notion telling the young man that there was none good save God onely As for the other part of it spel it seems to signifie word among the Saxons as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28. 37. Psal 79. 14. signifies a by-word or Proverb or as it is still used in the North by-spell So in the Treatise De Vet. Test Among Solomon's writings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boc One is Proverbs i. e. by-spell book and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by-spell of wisedome Some remains of the use of this word are still among us as when a charm carmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently a verse or a word one or more lines of Scripture or otherwise either spoken or writteâ— and hung about ones neck on design to drive away a disease according to the superstitious beleef and practise of our Ancestors is still among us called a Spell from the antient use of it as in the Poet Sunt verba voces quibus hunc lenire dolorem Possis words signifie charms And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by euphony Gospel in Wicleifs translation and ever since notes these good tidings delivered as first by an Angel and after by the Apostles by word of mouth so here in writing by way of History also and in brief signifies that blessed story of the birth life actions precepts and promises death and resurrection of Christ which of all other stories in the world we Christians ought to look on with most joy as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good word i. e. a. Gospel According to Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than this That story of Christ which Matthew one of Christ's disciples and Apoâ—tles who had associated himself to Christ as a disciple of his ever since he began to reveal himself or to preach compiled and set down This he is said to have written eight vears after the resurrection of Christ and that in the Hebrew tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antient MS. The holy Gospel according to Matthew was set down by him for those of the Jews at Jerusalem in Hebrew and therefore as writing to the Hebrews he proceeds no farther in the Genealogy of Christ then that he was from Abraham and David Now this was set out by him eight yeers after the assumption of Christ So another antient MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was set out at or delivered and sent to Jerusalem in the Hebrew language And though that which we now have be onely in Greek yet being translated into that language either by himself or some Apostolical person that it might be of farther use then onely to those of Jerusalem the Jews for whom it was first designed and as such universally without all contradiction or question received into the Canon of the new Testament by the whole Primitive Church it is with the same reverence to be received by us as if it had been first written in Greek or as if we had the Hebrew still remaining to us Having said this of the first it will not be amiss in this place by the way briefly to consider Who were the Authors of all the four Gospels and What is generally observable of each of their writings For the first it much tends to the advancing the authority of these books to consider that two of them the first and the last were compiled by two Disciples and Apostles of Christ who were perpetually present with him and saw and heard all the particular words and actions which they relate viz. Matthew and John And for the other two Mark and Luke though they were not such Disciples and Apostles immediately retaining to Christ and continually attending on him yet they were familiar and constant attendants the former of Peter one of these Apostles also who wrote his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that antient MS. ten years after the ascension of Christ the latter of Paul who being call'd by Christ miraculously from heaven was at that time by Christ put into a course of coming to an exact knowledge of the truth of this whole matter as appears by the story of the Acts and long after when he was at Rome say the Antients Luke being by him instructed wrote this Gospel which therefore saith the MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Italick character or manner of writing discernible in it To this may be added what the Ecclesiastick Historians say of Mark that Peter did deliver and as it were dictare this Gospel to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antient MS. It is to be observed that the Gospel according to Mark was dictated by Peter at Rome according to those verses antiently written on his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark being instructed by S. Peters preaching in the doctrine of the exinanition or descent of Christ to our humane nature wherein be was two-fold God-man by nature set this down accordingly and now hath the second place in the writings of holy Scripture i. e. of the new Testament And of this there be some characters discernible in the writing it self As that setting down the story of Peter's denying of Christ with the same enumeration of circumstances and aggravations of the fault that Matthew doth when he comes to mention his repentance and tears consequent to it he doth it as became the true Penitent more coldly than Matthew had done onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept bitterly And for Luke his profession is that he had made diligent enquiry c. 1. 3. and received his advertisements not onely from S. Paul but also from those who were both eye-witnesses of what he writes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officers instruments imployed by Christ in the particulars of the story and therefore is as creditable a witnesse as their authority from whom he had his instructions
〈◊〉 〈◊〉 〈◊〉 〈◊〉 lictors gaolers according to that of the old Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only crucio torqueo to torment but coerce◠too agreeable to that of imprisoning V. 10. Faith There are five acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith in the New Testament First the Faith or beleiving that Christ was able to cure diseases c. So here and c. 9. 22. Acts 14. 9. and under this head the Faith of the Disciples by which they beleived Christ so far as that by his delegated power they were able to doe the like miracles Mat. 17. 20. 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9. where faith as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit is joyned with the gift of healing Secondly the belief of all that is revealed by God and that is in effect the true religion either before Christs birth and then 't is the faith of God Heb. 11. 3. 30 31. and referred to v. 6. Or after and then 't is the faith of Christ Rev. 14. 12. Or beleif of the truth that is that truth now revealed by Christ 2 Thess 2. 13. and when this is not so complete as it should be for want of light then 't is weak faith or weaknesse in faith Rom. 14. 1. To this many places belong 1 Thess 3. 2 5. 2 Thess 1. 3. Jam. 2. 1. Jude 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith Christ foretels that there shall be at his coming to act vengeance on his enemies very little Faith upon the earth that is in the land of Judaea and Samaria So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mosaicall law to 't is used Rom. 3. 27 28. c. 4. 15. As it comprehends Christs precepts so 't is Rom. 16. 16. and as promises so 't is used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehendeth Hope also whose object are those Promises and supposes and includes a sincere care of performing the condition now required under the Gospel without which as the promises belong not to any so the Faith is but an imperfect and false Faith which will never avail any Thirdly the dictate of Conscience rightly perswaded or assured of the lawfulnesse of what a man doth and that either to one particular action Rom. 14. 22 23. or universally to the Generall current of the life Heb. 10. 22. Fourthly in a more limited sense 't is a Confidence in prayer that what we ask as we ought to doe we shall receive Jam. 5. 15. and as an associate of that depending on Gods provision for things of this life the want of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 littlenesse of Faith Matth. 6. 30. this being one promise of the Gospel that they who ask shall receive and that all these things the necessaries of life shall be added to them that first seek the righteousnesse of Gods kingdome or of the Gospel Fiftly Fidelity and that either in God making good his promise to us Rom. 3. 3. 1 Cor. 1. 9. 10. 13. 1 Thess 5. 24. Or in man toward other men Gal. 5. 22. servants toward masters Tit. 2. 10. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull steward Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God 2 Tim. 4. 8. where keeping the faith after fighting and finishing the course must needs be constancy and fidelity see Note on Jam. 1. a. from whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly draws its signification being frequently taken not for beleiving but faithfull see Heb. 2 17. 3. 2. 1 Tim. 1. 12. Revel 2. 10. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily unfaithfull Luke 12. 46. all one with hypocrites Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life which God that sees accepts though for want of occasion or tryall as yet it be not express'd in action and so approved to men So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham's faith was tried first by a hard command of going out of his country then by an incredible promise of a Child from barren old Sarah then again by a hard command of sacrificing his Son these three being but trials of his faith upon which it was approved to be sincere and so he justifi'd 't is now apparent that before these tryals he had faith which then before it was tryed was nothing but this resolution of Obedience c. or a sincere giving himself up to God in praeparatione animi in purpose of mind or resolution and if it had fail'd in any of those tryals would then have lost its acceptance with God but failing not was approved This I conceive is the faith which in S. James must when opportunity serves be shewed or demonstrated by workes James 3. 18. and if in that case it doe not is a dead faith v. 20. but supposing it sincere though yet not tried then it is that which I now speak of and is then opposed to Works not as those note 1. the ceremonies of the Mosaicall Law or 2 ly perfect unsinning obedience but as they signifie actuall performance To this there is a place of a venerable ancient Writer Cyrill of Jerusalem which is very appliable who having said of the Theif on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was willing to doe well but death prevented him answers him presently in the person of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work is not the only thing which I expect or which I so require that nothing else will serve the turn but I have accepted thy faith By which it appeares that Faith in his acception is that faithfull resolution then begun though through want of life no Works followed it Thus when Faith denotes profession of faith or of some duty to be performed by a Christian as 1 Tim. 5. 11. this is either sincere and then accepted as in that Thief and is then opposed to Works only as a lesse to a greater or imperfectius magis perfecto the more imperfect to the more perfect James 2. 22. or unsincere and hypocriticall and is then opposed to Works as falsum vero false to true and so faith and life are ordinarily opposed in the Fathers Besides these five the word is also sometimes used in a looser sense for beleiving the doctrine of God and Christ howsoever acquir'd whether from sensible experience Jam. 2. 19. or from ocular demonstration Joh. 20. 25. or from relation as when 't is said to come by hearing V. 11. Sit down The custome of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accubitus lying along at meat so usual among the Graecians and the Romans though it be not mention'd in the Old Testament but on the other side Tables were in
time being spent in S. Marke is by S. Matthew call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. And the night time for so it was when they were a rowing in the river and he at his prayers in the mount is by all the three Evangelists that mention it call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too See note on Mar. 14. c. V. 34. Genesaret The place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josuah and used by the Hierusalem Targum Num. 34. 15. was after commonly call'd Genezar saith Josephus from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the rendring of that Hebrew from both which put together ariseth the word here Genezareth that is the valley of branches and this as the title of the whole province which contain'd in it the Lake so call'd and the City in the tribe of Nephthaly which Herod adorn'd with magnificent buildings and call'd it Tiberias in honour of Tiberius Caesar and accordingly the Lake of Genezareth is sometimes call'd the Sea of Tiberias CHAP. XV. 1. THen came to Jesus Scribes and Pharisees which were of Jerusalem saying 2. Why doe thy disciples transgresse the tradition of the elders for they note a wash not their hands when they eat bread Paraphrase 2. before meat as the Jews think themselves obliged to do 3. But he answered and said unto them Why doe you also transgresse the commandement of God by your traditions Paraphrase 3. the observance and practise of those things which are not taught by God but by your selves delivered to your disciples Sure this must be acknowledged by you a great fault who expect to have all your own ordinances observed so punctually 4. For God commanded saying Honour thy father and mother and he that note b curseth father or mother let him die the death Paraphrase 4. useth them ill in words or deeds that lightly regards them that refuseth to doe ought for them v. 9. 5. But ye say Whosoever shall say to his father or his mother It is a note c gift by whatsoever thou mightest be profited by me 6. And honour not his father or his mother he shall be free Thus have ye made the commandement of God of none effect by your tradition Paraphrase 5 6. But contrary to this your tradition is that if a man can answer his parents when they need any relief and tell them saying I have bound my self by an oath that I will not doe any thing to the relief of my father and my mother or as some will understand it O Father that by which thou shouldest be releived by me is a gift already devoted to God and cannot without impiety be otherwise employed and by this piety to God I may be as profitable and helpfull to thee for God will repay it upon me and thee in our needs he is under obligation not to give it his father or as some would have it in pursuance of the latter interpretation He hath said enough to his parents or he shall be free from that obligation to relieve them See note on 1 Pet. 3. d. Here is a clear example to demonstrate that you that stand so for the observing of your traditions doe make no scruple to evacuate the obligation of Gods commands 7. Ye hypocrites well did Esaias prophecy of you saying 8. This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is farre from me 9. But in vain doe they worship me teaching for doctrines the traditions of men Paraphrase 9. The service which they performe to me is little worth and likely to receive a slender reward when my commands are not heeded by them but their own constitutions set up in stead of them see Mar 7. 7. and Heb. 8. note a. 10. And he called the multitude and said unto them Hear and understand Paraphrase 10. And leaving the Pharisees with some dislike he calls the multitude who while he talk't to the Pharisees stood at some distance and speaks more hopefuly of and cheerfully to them saying To this matter of washing before meat so insisted on by the Pharisees do you consider what I now say 11. Not that which goeth into the mouth desileth a man but that which cometh out of the mouth this defileth a man Paraphrase 11. Not that which is eaten but that which is spoken polluteth any man 12. Then came his Disciples and said to him knowest thou that the Pharisees were offended when they heard this saying Paraphrase 12. galled and discouraged from receiving thy doctrine 13. But he answered and said Every note d plant which my heavenly father hath not planted shall be rooted up Paraphrase 13. To this he gave no other reply but this All such as they which come with such prejudices as the Pharisees do that prefer their own injunctions before the commands of God v. 9 't is to be expected that the telling them the truth will aliene them All seed but that which falls on the good ground and is there radicated in humility and piety such as my father ownes the planting of shall certainly come to nought And consequently so must all faith in these opinionative men and therefore 't is not strange if they be galled and depart from me upon the noting and reproving of their errors 14. Let them alone they be blind leaders of the blind And if the blind lead the blind they shall both fall into the ditch Paraphrase 14. If this have galled and discouraged and drove them from me let them go They are stupidly and perversly ignorant themselves and take great pleasure to be accounted Doctors and Rabbi's instructors of the ignorant and what can be the effect of this but that the leaders and they that are led by them shall together ingulfe themselves in perdition 15. Then answered Peter and said unto him Declare unto us this parable Paraphrase 15. Tell us the meaning of 16. And Jesus said are ye also yet without understanding 17. Doe not ye yet understand that whatsoever entreth in at the mouth goeth into the belly and is cast out into the draught Paraphrase 17. every thing that we eat first comes from without and so is no part of us is not imputable to us in respect of the principle and then doth but passe or travell through us is soon dispatched and thrown out of the body again and so be it never so grosse never so unclean it cannot pollute the eater at least not comparably so much as that which hath the originall from our selves and hath some space of permanency there 18. But those things which proceed out of the mouth come forth from the heart and they defile the man Paraphrase 18. But unclean unsavory speeches 't is cleer that they proceed from the heart and those that are there that is in the heart that spring from that fountain which we are most concerned to keep pure and which is most truly and properly ours and imputable to us those are the sort
the coming of Christ if they will accept of it and withall to trie whether their love to their swine was greater then that to their own souls he permitted the devils to goe into the swine that is forbad them not did not violently restrain them 14. And they that fed the swine fled and told it in the city and in the countrey And they went out to see what it was that was done Paraphrase 14. the inhabitants of the city and the whole countrey 15. And they come to Jesus and see him that was possessed with the devil and had the Legion sitting and cloathed and in his right mind and they were afraid Paraphrase 15. And that sight wrought an awe a reverence in them an acknowledgment of the Power of Christ that had done it 16. And they that saw it told them how it befell to him that was possessed with the devil and also concerning the swine Paraphrase 16. and they that had been present all the time gave them the whole relation the mercy to the poor man and the drowning of the swine 17. And they began to pray him to depart out of their coasts Paraphrase 17. And when they heard the one with the other their love of the world prevailed so farre above their care of that which was so much more pretious that they earnestly besought him 18. And when he was come into the ship he that had been possessed with the devil prayed him that he might be with him 19. Howbeit Jesus suffered him not but said unto him Goe home to thy friends and tell them how great things the Lord hath done for thee and hath had compassion on thee 20. And he departed and began to publish in Decapolis how great things Jesus had done for him and all men did marvaile 21. And when Jesus was passed over again by ship unto the other side much people gathered unto him and he was nigh unto the sea 22. And behold there cometh note c one of the rulers of the synagogue Jairus by name and when he saw him he fell at his feet 23. And besought him greatly saying My little daughter lyeth at the point of death I pray thee come and lay thine hands on her that she may be healed and she shall live Paraphrase 23. and I am confident she will recover 24. And Jesus went with him and much people followed him and thronged him 25. And a certain woman which had an issue of bloud twelve years 26. And had suffered many things of many Physitians and had spent all that she had and was nothing bettered but rather grew worse 27. When she had heard of Jesus came in the prease behind and touched his garment 28. For she said If I may touch but his clothes I shall be whole Paraphrase 28. Being thus confidently perswaded in her minde that the least touch of his clothes would cure her 29. And straightway the note d fountain of her blood was dryed up and she felt in her body that she was healed of that plague Paraphrase 29. Flux 30. And Jesus immediately knowing in himself that virtue had gone out of him turned him about in the prease and said Who touched my clothes Paraphrase 30. Some cure had been wrought by touching him 31. And his disciples said unto him Thou seest the multitude thronging thee and sayest thou Who touched me 32. And he looked round about to see her that had done this thing 33. But the woman fearing and trembling knowing what was done in her came and fell down before him and told him all the truth Paraphrase 33. Being by what had been wrought in her assured of his divine power and so strucken into a great awe and reverence towards him 34. And he said unto her Daughter thy faith hath made thee whole go in peace and be whole of thy plague 35. While he yet spake there came from the ruler of the Synagogues house certain which said Thy daughter is dead why troublest thou the master any further 36. Assoon as Jesus heard the word that was spoken he saith unto the ruler of the Synagogue Be not afraid only beleive 37. And he suffered no man to follow him save Peter and James and John the brother of James Paraphrase 37. And the father and the mother Lu. 8. 51. leading him the way he permitted none of his own company to goe into the house along with him 38. And he cometh to the house of the ruler of the Synagogue and seeth the tumult and them that wept and wailed greatly Paraphrase 38. See Mat. 9. 23. 39. And when he was come in he saith unto them Why make ye this adoe and weep the damosell is not dead but sleepeth 40. And they laughed him to scorn but when he had put them all out he taketh the father and the mother of the damosel and them that were with him and entreth in where the damosell was lying Paraphrase 40. Peter and James and John v. 37. 41. And he took the damosell by the hand and said unto her Talitha cumi which is being interpreted Damosell I say unto thee arise 42. And straightway the damosell arose and walked for she was of the age of twelve years and they were astonished with a great astonishment 43. And he charged them streightly that no man should know it and commanded that something should be given her to eate Paraphrase 43. See Mat. ◠note b. Annotations on Chap. V. V. A man c. What is here affirmed of a man in the Singular number is Mat. 8. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two daemoniackes so in like manner where c. 10. 46. there is mention but of one blind man Bartimaeus in Matthew ch 20. 30. there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two blind men which difference hath nothing of weight in it because Matthew which names two saying the truth the other which names but one yet not denying that there were more must necessarily say true also and it being not pretended that each of the Evangelists doth relate all that was done by Christ but positively affirmed by John c. 21. 35. that all that was done was not by any of them related there is consequently nothing strange in this of S. Marke which in either place omits the mention of one of them So when Matthew mentions the bringing the asse and the colt both c. 21. 7. S. Mark onely mentions the foale c. 11. 7. Of the same pitch it is viz. matter of very light importance farre from a reall exception against the authority of this Gospel that the order of things related it not always the same in him and S. Matthew As when the cure of the Paralytick is mentioned by Marke in the second ch and the drowning of the swine not till the fifth Matthew mentions this before the former And whereas the cure of the withered hand is in Mark c. 3. and not mentioned in Matthew till c. 12. in Matthew it falls out to be
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he that even now kept the book of taxes for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 a◠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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher so here with the change but of letter without any of the sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
〈◊〉 〈◊〉 〈◊〉 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 Polyâ—arpus where he bids him as a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care of the unity that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the keeping whole Christs body the Church bear all and suffer or bear with all in love And so perhaps in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 followâ—s as the consequent of his praying for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause I write these things being absent that bâ—ing present I may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deal sharply or use excision where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making up restoring or keeping whole may very fitly be rendred as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because young men need to be taught sobriety or moderation and to have their excesses corrected and allayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correction saith the interpreterin Stobaeus p. 250. but that sure not by way of punishment for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself by his special providence take care for them and restore them halcâ—onian daies of peace to serve him in the publick assemblies Thus S. Ignatius in his Epistle to the Smyrnaeans making a motion to tâ—em to send a congratulation into Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had a fair sunshine in respect of the service of God doth thus expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have peace and have received their own magnitude and their own body is restored to them where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the body of the Church meeting together in assemblies which is there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be restored as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be repaired or made up that is restored to them See Jude Note c. V. 14. Communion What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Spirit Act. 2. 38. and so as will be most fit to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ used 2 Cor. 8. 9. and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit Phil. 2. 1. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
the planting and governing of his Church 11. And he gave some Apostles and some Prophets and some note b Evangelists and some Pastors and Teachers Paraphrase 11. And to that end he hath constituted some to be founders and governours of all Churches see note on Joh. 20. 21. and on 1 Cor. 12. b. others to teach and confirm them when they are founded see note on Act. 15. e. and 1 Cor. 12. c. others followers of the Apostles sent to prech the Gospel where the Apostles could not go see note on Joh. 20. 21. others to reside as Bishops and govern particular Churches and instruct them also 12. For the perfecting of the saints for the work of the ministery for the edifying of the body of Christ Paraphrase 12. For the holding together the body of the Church to frequent publick assemblies see note on 2 Cor. 13. c. and either for the maintaining the poor by the contribution of the rich see note on Lu. 8. a. or for the supplying all the spiritual wants of the Church and for the building of the Church and farther instructing those that are in it and bringing others into it 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Paraphrase 13. Till Jewes and Gentiles all coming to the Church and joyning in the same faith and profession of Christ attain to full age as it were and stature such as uses to have full knowledge belonging to it viz. the perfect knowledge of Christ's will revealed to them 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the note c sleight of men and cunning craftinesse whereby they note d lie in wait to deceive Paraphrase 14. Which may secure us from that which we now see is the fate of many viz. to be as children are wont carried from one doctrine to another as a wave of the sea is carried about with every wind that comes sometimes this sometimes another way through the cheats and sorceries used by the Gnosticks and the cunning and industry of such false teachers who are most dexterous in contriving of deceits see note on Jude f. and laying them so that they may get most Proselytes to them 15. But speaking the truth in love may grow up into him in all things which is the head even Christ Paraphrase 15. But that preserving unity of faith and charity we may improve as members in unity with the head and grow in all Christian knowledge whatsoever 16. note e From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Paraphrase 16. Christ being that head from whose influence as from the influence of the principal member the body of any living creature is ordinarily compacted and by the supplies that the veines and arteries binding fast the joints afford to every part proportionably to the power or efficacy of the one and the wants of the other doth daily increase and grow till it come to perfect maturity and all this through the mutual amity that is preserved in the body so the whole body of the Church being held together in frequent assemblies ver 12. by every man's doing his best in the capacity he is in towards the service of the Church or by means of the rich men's contributing to the maintenance of the poor accordingly as one wants and the other is able to supply grows into a complete spiritual body fit for the service of Christ and all this by the means of mutual love and charity 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind Paraphrase 17. This command therefore I give you with all earnestnesse in the name of Christ whose Apostle I am that being converted from heathenisme to Christianity ye doe not any longer live after the manner of the heathens in the vilenesse of those practices used in their idol-worships see note on Rom. 8. h. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Paraphrase 18. That long course of sin having blinded their understandings so that they see not that which by the light of nature they are enabled to see and by that grosse ignorance and obduration of heart run into all impiety are farre removed from that life which God and nature requires of them 19. Who being note f past feeling have given themselves over unto lasciviousness to work all note g uncleannesse with greedinesse Paraphrase 19. And in a kind of senslesnesse and benummednesse yield themselves up to all softnesse and impurity to the committing of all inordinate unnatural sins of the flesh 20. But ye have not so learned Christ Paraphrase 20. The contrary to all which ye have been taught by the Christian religion and therefore ought not to permit your selves to be seduced by false teachers the Gnosticks under pretense of Christian liberty to such unchristian licentiousnesse 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus Paraphrase 21. This certainly is your duty and so you will believe if you have known see note on ch 1. f. and been throughly instructed in the truth of Christian doctrine 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Paraphrase 22. To wit that you should change your former course of life and put off all your idolatrous uncleannesses that before you lived in defiled and corrupted by unnatural lusts see 2 Pet. 1. b. which now your false teachers the Gnosticks desire to bring in again 23. And be renewed in the spirit of your mind 24. And that you put on that new man which after God is created in righteousnesse and true holinesse Paraphrase 23 24. And being inwardly and cordially changed to new desires and pursuits conform all your actions also to this new rule of Christian purity and sincere unfeigned holinesse 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another Paraphrase 25. To this purpose these so many sinnes will be fit to be avoided at this time First that of lying which is a sin destructive to society and for the restraining of this ye must consider that not only all Christians but all men are members of the same body viz. of mankind and sure one member never speaks false or deceives another member nor consequently must we lie to any man in the world though he be not a
Context seems not to have any particular aspect on the matter but onely to look upon Christ and to set him up as the one universal redeemer and reconciler of all mankind of the Gentiles as well as of the Jewes and to shew what interest the Gentile world hath in his death and resurrection and therefore I preferre the interpretation first given as being directly pertinent to this purpose and agreeable to the consequents And that will more appear if you look on the place forementioned and parallel to this Ephes 1. 10. where this reconciling of all things in heaven and on earth expressed there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering into one is called v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of his will according to his good pleasure noting it to be some act of free undeserved mercy imputable to nothing but Gods meer grace and such most notoriously was the calling of the Gentile Idolaters and that a mysterie such as no man ever dream'd of or hoped for before and what that mysterie was is in the remainder of that Epistle largely shewn especially c. 2. 14 16 17. and under the name of the mysterie c. 3. 3 5. viz. the bringing in the Gentiles into the Church preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles c. 3. 8. the unsearchable riches of Christ And thus I conceive the phrase is to be understood Ephes 3. 15. where of Christ 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole family in heaven and on earth is named by or from him that is surely all the world Gentiles as well as Jewes are now vouchsased by him to be called by his name that is to be Christians called and received into his family V. 22. Body of his flesh The body of his flesh signifies no more than his flesh according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies body so it is oft applied to things which have no body and signifies essence or beeing V. 25. Fulfill the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill his word is a phrase which we meet with 1 Mac. 2. 55. spoken of Joshuah that for fulfilling the word he was made a Judge in Israel where as the word signifies the will and pleasure of God revealed to him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill it is to perform it in a very eminent manner But in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by the Context confined to another notion the preaching or publishing the Gospel of Christ peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill the word of God will be to fulfill that preaching that is to proceed as farre in the preaching of it as by all his diligence and care by himself and others he could doe and so belongs to the preaching it to these Colossians to whom being out of his way he yet had sent Epaphras v. 7. Thus we have a like phrase Rom. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up the preaching or Gospel of Christ that is to preach it from city to city from Jerusalem as far as to Illyricum CHAP. II. 1. FOR I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh Paraphrase 1. For I am willing ye should be advertised how earnestly I contend for you in desire to come to visit you and in prayer and zeal and solicitude for you and for those of Laodicea whose conversion wrought by Epaphras who was sent by me I look upon with much comfort though I never saw any of them as not being able to goe to either of those cities either in my first or second passage through Phrygia of which Laodicea is the Metropolis and Colossae another city Act. 16. 6. and 18. 23. 2. That their hearts might be comforted being knit togeather in love and unto all riches of the full assurance of understanding to the acknowledgment of the mysterie of God and of the Father and of Christ Paraphrase 2. That they may receive the joy and true comfort which the doctrine of Christ truly taught and practised will yield every one that being first united together in the Christian charity they may be filled with all graces in all abundance and come to know the bottome of this great secret or mysterie of God viz. of the Gospel or Christianity that is of the course which hath more obseurely been taken by God the Father under the Old Testament and more clearly now by God in Christ under the New to bring sinners to salvation 3. In whom are hid all the treasures of wisdome and knowledge Paraphrase 3. In which course is wrapt up all the depth of divine wisdome imaginable 4. And this I say lest any man should beguile you with enticing words Paraphrase 4. And this care of mine and solicitude for you I mention that it may make you cautious that no cunning impostor seduce you by saying things that look like truth but are not 5. For though I be absent in flesh yet I am with you in the spirit joying and beholding your order and the stedfastnesse of your faith in Christ Paraphrase 5. For though I am not personally present among you yet by the advertisements I received from Epaphras I understand how all things goe with you and so am in heart or spirit present with you as when Elisha's hear is said to have gone with his servant when he knew what he did 2 Kin. 5. 26. and rejoice much to see the regularity of Ecclesiastical affairs among you and your constancy in the truth in despight of all that have tried to lead you out of the way 6. As ye have therefore received Christ Jesus the Lord so walk ye in him Paraphrase 6. And therefore all that I have to adde is onely this that as you have received commands from Christ for the regulating of your lives so ye be carefull to doe accordingly 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Paraphrase 7. As having not only received the saith at first but having been farther instructed and improved in it as when walls are superstructed on a foundation yea and confirmed in it and therefore goe on according to these beginnings and abound in all Christian practices and let that be your way of returning thanks to God for his great mercies of revealing the Gospel to you 8. Beware lest any man note a spoil you through Philosophy and vain deceit after the tradition of men after the note b rudiments of the world and not after Christ Paraphrase 8. And take care that no body plunder you rob you cheat you of all that you have your principles of Christian knowledge by that vain empty frothy pretended knowledge and wisdome which the Gnosticks talk of 1 Tim. 1. 4. and 6. 20. taken out of
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem â—uscripsit peccati serpens ille vererator quáque ad tâ—rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâ—ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâ—sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ— untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â—1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâ—alonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred concerning Ib. Coming of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord hath been
when Psal 103. the Angels are called his host 't is because they minister unto him and as it follows doe his will and so the Sun and Moon are called the host of God as those that minister unto him Thus when Isa 40. 2. it is said Their warfare is accomplished where the Old Latine reads corruptly malitia for militia it belongs clearly to the cessation of the Levitical Priesthood and so Dan. 8. 13. the Sanctuary and the host shall be trodden down and so Isa 24 21. In that day God wil visit the host of the most High the Temple in the like manner Thus in the New Testament the weapons of our warfare 2 Cor. 10. 4. the instruments of the exercise of our Apostleship the Censures of the Church c. and 2 Tim. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Souldier of Christ that is minister and v. 4. I have fought a good fight executed the office of my Apostleship as I ought to doe And just so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of Evangelist first then Bishop as he ought CHAP. II. 1. I Exhort therefore that first of all note a supplications prayers intercessions and giving of thanks be made for all men Paraphrase 1. In the first place therefore I advise thee and all the Bishops under thy Metropolis that you have constant publick offices of devotion consisting first of supplications for the averting of all hurtfull things sins and dangers secondly of prayers for the obtaining of all good things which you want thirdly of intercessions for others and fourthly of thanksgiving for mercies already received and all these not only for your selves but in a greater diffusion of your charity for all mankind 2. For Kings and for all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty Paraphrase 2. For the Emperors and rulers of Provinces under them to whom we owe all our peaceable living in any place in the exercise of religion and vertuous life and therefore ought in reason to pray and give thanks for them 3. For this is good and acceptable in the sight of God our Saviour Paraphrase 3. For this God under the Gospel approves of and requires at our hands 4. Who will have all men to be saved and to come unto the knowledge of the truth Paraphrase 4. In proportion to the example which he hath given us in himself who earnestly desires the good of all mankind and useth all powerfull means to bring them to reform their former wicked lives and now to entertain the Gospel 5. For there is one God and one Mediator between God and men the man Christ Jesus Paraphrase 5. For it is but one God that is Creator of all who consequently designes and wills the good of all and so likewise but one Mediator and peace-maker between God and man even he that hath taken our common nature upon him and in it died for all those whose nature he assumed even Jesus Christ 6. Who gave himself a ransome for all to be testified in due time Paraphrase 6. Who died to redeem all men and rescue them out of their evil waies laying down his life pouring out his blood in our stead and thereby gave also a testimony of the truth of his doctrine thus sealed with his blood in the time appointed by God and foretold by the prophets as the season for the working this great work 7. Whereunto I am ordained a preacher and an Apostle I speak the truth in Câ—rist and lie not a teacher of the Gentiles in faith and verity Paraphrase 7. Which doctrine of his hath been intrusted to me to divulge and preach unto all men Gentiles as well as Jewes Christ knows that I speak the truth whose commission it were very unsafe for me to feigne that I might be the Apostle and Bishop of the Gentiles to make known and administer the Gospel of Christ among them faithfully and truly without concealing or adding any thing 8. I will therefore that men pray every where lifting up note b holy hands without wrath and doubting Paraphrase 8. These directions then I give to all both men and women first to men that as the Jewes wash'd their hands before they lifted them up at the altar Exod. 40. 32. Psal 26. 6. so should all Christians pray not onely in Jerusalem but any where else with innocent hearts without any anger or malice see note on Mat. 15. e. quarrels or dissensions preserving the bond of peace the one lip Zeph. 3. 9. among all 9. In like manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered haire or gold or pearls or costly array Paraphrase 9. The second direction I give for women that they come to the assemblies and pray in like manner as was said of the men ver 8. and that they doe it in such attire as is decent accounting modesty and sobriety the greatest ornament that they are capable of and not seting themselves out vainly and with ostentation in curious dressings of hair in embroidery or jewels or other waies of sumptuous attire 10. But which becometh women professing godlinesse with good works Paraphrase 10. But in stead of them to adde to modesty and sobriety v. 9. the richer embroidery and jewels of all good works charity to others which becomes Christian professors infinitely better than those other waies of expense upon fine clothes c. 11. Let the woman learn in silence with all subjection Paraphrase 11. And of the woman I farther command that she be content to learn and to exercise obedience and subjection to those who are placed over her both in the Church and at home 12. But I suffer not a woman to teach nor to usurp authority over the man but to be in silence Paraphrase 12. And that she neither undertake to teach in the Church nor at home to have any authority over her husband but to be obedient and meek and still in both those capacities 13. For Adam was first formed then Eve Paraphrase 13. According to the type which God gave in this matter in the first creation forming Adam the man first then the woman out of him to denote her subordination to and dependence on him 14. And Adam was not deceived but the woman being deceived was in the transgression Paraphrase 14. And there is little reason that this course which was then setled should since be changed certainly no reason to be fetched from Adam's sin and fall for the guilt of that lay especially upon the woman for before Adam was deceived or Adam being not deceived the woman being first cheated her self by the serpent was the cause and beginning of sin and ruine on all mankind 15. Notwithstandig she shall be note c saved in child-bearing note d if they continue in faith and charity and holiness with sobriety
〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things as in that speech of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates is a little to be considered but truth much V 13. Reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading is the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Agonistical saith Peter Faber and belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the young men are exercised in Ephebâ—eo and from thence 't is applyed to exercises in the Schools Declamations c. So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
as thou art a minister of Christ as while the Empire and state of the world remains heathen and not Christian most secular emploiments are farre distant from the Christian and thy interposing in them will tend to no advantage of the society of the Church it is not fit for thee to meddle in them but to apply thy self to such cares as may most conduce to the service of thy General who hath put thee into this calling and expects it from thee 5. And if a man also strive for masteries yet is he not crowned except he strive lawfully Paraphrase 5. Thus if any man be desirous to get the prize and to that end enter the lists in any of the exercises of the Olympick games he is not crowned unlesse he conquer nor will be adjudged conqueror unless he have observed all the rules of the games and then be victorious by those rules see note on 1 Cor. 9. f. 6. The husbandman that laboureth must be first partaker of the fruits Paraphrase 6. And so in husbandry and all other things there is required a great deal of pains and care and patience and so at length he receives the fruits and the hoped reward in harvest and such is the gaining and converting of souls and the far richer reward that attends that in another world 7. Consider what I say and the Lord give thee understanding in all things Paraphrase 7. Lay this to heart and God give thee a right use of it and judgment to doe all that belongs to thee 8. Remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel Paraphrase 8. And to fortifie thee in suffering whatever comes there is nothing fitter then that thou remember and consider our Saviour what befell him that he was put to death and then by God raised from death and so was herein like David of whose progeny he was to be who suffered such sad persecutions from Saul when he was destined to the kingdome and accordingly came to it and all this according to that doctrine which I have preached every where 9. Wherein I suffer trouble as an evill doer even unto bonds but the word of God is not bound Paraphrase 9. And for preaching of which I am imprisoned now at Rome as if I were a malefactor but this hath not restrained me in mine office but the Gospel hath been freely preached â— for all that and my imprisonment hath been a means of divulging the Gospel in this city 10. Therefore I endure all things for the elect's sakes that they may also obtain the salvation which is in Christ Iesus with eternal glory Paraphrase 10. And on these grounds I am very well content to suffer any thing for the good of the true Christians that they being confirmed by my example may be partakers of all the benefits of the Gospel and attain to eternall glory 11. It is a faithfull saying For if we be dead with him we shall also live with him Paraphrase 11. There is not a more certain truth nor any that deserves more to be considered and depended on by all Christians then this that our suffering as Christ suffered in testimony and defence of the truth for that is the meaning of suffering with him Rom. 8. 17. suffering as he suffered shall certainly be rewarded with participation of his glory 12. If we suffer we shall also reigne with him if we deny him he also will deny us Paraphrase 12. And as certain on the other side that if for fear of temporall evils we fall off from the constancy of our profession we shall be rejected by Christ 13. If we believe not yet he abideth faithfull he cannot deny himself Paraphrase 13. For Christ's part of the promise it is certain that will never faile we may through the wickednesse of our own hearts prove false to him in which case we lose all title to his promises but let us adhere to him and he can never faile us 14. Of these things put them in remembrance charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed note a rightly dividing the word of truth Paraphrase 15. In this and all other things approve thy courage and constancy to the truth truly and faithfully telling every one his duty and by thy example and doctrine directing them the way wherein to goe 16. But note b shun profane and vain bablings for they will increase unto more ungodlinesse Paraphrase 16. But suffer not thy self or thy flock to be inticed or fall in love with those profane discourses of the Gnosticks for they daily advance into higher impieties adding more new impious doctrines to the heap every day then the former 17. And their words will eat as doth a canker of whom is Hymenaeus and Philetus Paraphrase 17. And where they are once admitted their heresie corrupts and debaucheth very many infects and poysons the members of the Church in the same manner as the other parts of the body are infected when there is a gangrene in any for that doth not use to stop but drawes that which is next it unto the same condition and then creeps farther untill it have infected the whole body and that mortally and such are the Gnostick teachers now among you by name Hymenaeus and Philetus 18. Who concerning the truth have erred saying that the resurrection is past already and overthrow the faith of some Paraphrase 18. Who have lately fallen into a fresh but most dangerous error and by allegorical expressions of Scripture have perswaded themselves and others that there is no farther resurrection nor consequently future state to be expected see 1 Cor. 15. 12. but that all the places that sound that way are otherwise after the Gnostick Cabalistical manner to be interpreted and have been so successeful as to perswade some thus to believe them have gained some followers in this impious doctrine 19. Neverthelesse the foundation of God standeth sure having this seal The Lord knoweth them that are his and Let every one that nameth the name of Christ depart from inquity Paraphrase 19. But let not these and the like false impious hereticall teachers move any for God will certainly perform his promise to us his bill of contract with Christians in Christ his decree and purpose toward his faithfull servants remaines unchangeable being under seal and the seal of this contract hath two impresses on one side this That God is sure to all those that are faithfull to him to reward them both in body and soul to all eternity which is sufficiently destructive of their doctrine v. 18. that there is no future state and so no blisse for them who are persecuted here another on the other That every Christian obliges himself to a strict life quite
recover and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of God is his will to be obeyed or practised Ephes 6. 6. and so our sanctification is said to be the will of God As for a third possible rendring of it that they should be said to be taken and caught by the devil at or according to the will of God permitting them so to be that is made improbable by the punctation the comma's before and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken or caught by him putting those words as in a parenthesis and connecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the will of him to the Verb precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recover thus whether they may not recover to his will that is to that state those practices which God requires As for the distance betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God v. 25. which may make this interpretation lesse probable it is very ordinarily to be observed and in the very next chapter ver 8 9. we have an example of it where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also theirs in the end of the ninth verse is as farre distant from Iannes and Iambres in the beginning of the eighth verse to which it certainly referres as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is distant here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact goes farther yet and will have the phrase caught and taken by him refer to God also But that cannot well be admitted because in all reason they must be conceived to be caught by him who layes the snare and that is the Devil in the former part of the verse CHAP. III. 1. THis know also that in the last daies perilous times shall come Paraphrase 1. But you are to take notice of the prediction of Christ Mat. 24. 9 12. that in these times preceding that famous coming of Christ to punish the crucifiers and persecutors and relieve the faithfull Christians see 1 Tim. 4. 1. Jam. 5. 3. there shall approach very sharp persecutions from the Jewes caused by the Gnosticks whose character is made up of these so many vices following 2. For men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy Paraphrase 2. That in stead of Christian charity that takes care for the good of others they consider onely and intend themselves 3. Without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good Paraphrase 3. fiercely and bloodily disposed haters and persecutors of all good men 4. Traitors heady high-minded lovers of pleasures more than lovers of God Paraphrase 4. Betraying their fellow Christians into the persecutors hands Mat. 10. 21. and 24. 9 10. insolent persons see note on 1 Cor. 13. d. that pretend great depth of knowledg but preferre their lusts before Christ 5. Having a form of godlinesse but denying the power thereof from such turn away Paraphrase 5. Pretending Christianity but doing nothing like Christians These doe thou avoid converse not with them 6. For of this sort are they which creep into houses and lead captive silly women laden with sins led away with divers lusts Paraphrase 6. See note on Rev. 2. n. 7. Ever learning and never able to come to the knowledg of the truth Paraphrase 7. Who being disciples of the Gnosticks which undertake to know so much pretend to be learning that deep knowledge of them but certainly never learn any thing that is good or Christian of them 8. Now as note a Jannes and Jambres withstood Moses so doe these also resist the truth men of corrupt minds reprobate concerning the faith Paraphrase 8. These being given to sorcery see v. 13. and Rev. 9. c. and making use of it to contend with the Apostles and to draw men from Christ cannot better be compared than to those famous magicians Jannes and Jambres who undertook to doe as great miracles as Moses Exod. 7. 11. men that are drawn quite from the Gospel very farre from being true Christians 9. But they shall proceed no farther for their folly shall be manifest unto all men as theirs also was Paraphrase 9. But they are almost at an end of their work of deceiving and persecuting and opposing Christianity for they shall be discovered to be impostors as those Magicians were 10. But thou hast fully known my doctrine manner of life purpose faith long-suffering charity patience Paraphrase 10. Thou hast another pattern to follow quite contrary to theirs that which by my preaching I have taught and by the constant from of all my actions exemplified to thee viz. my resolution of propagating the Gospel where ever I was able my fidelity in discharge of my office my induring many neglects and affronts before I would give over my endeavours to reduce impenitent sinners my zeal to the glory of God and good of souls and my perseverance in all this in despight of persecutions 11. Persecutions afflictions which came unto me at Antioch at Iconium at Lystra what persecutions I endured but out of them all the Lord delivered me Paraphrase 11. at Pisidia Act. 13. 45. at Iconium Act. 14. 2. at Lystra Act. 14. 18. 12. Yea and all that will live godly in Christ Jesus shall suffer persecution Paraphrase 12. Yea and at such times as these when Christianity is so violently opposed by the unconvered Jewes it is to be expected by all that resolve on a true constant Christian course that it shall infallibly bring persecution upon them 13. But evil men and seducers shall wax worse and worse deceiving and being deceived Paraphrase 13. But such impious godlesse sorcerers see v. 7. and deceivers as these shall grow every day worse and worse and more pernicious than other deceiving others and themselves at last most sadly deceived and mistaken of any when all their arts of securing shall but destroy themselves or being delivered up to be deceived themselves as a just judgment for their deceiving of others 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Paraphrase 14. But doe thou hold fast that form of sound doctrine which was taught thee to teach others and remembring from whom thou hadst it thou wilt have no reason to doubt or suspect the truth of it 15. And that from a child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Jesus Paraphrase 15. And having been instructed in the understanding of the holy Scriptures of the Old Testament ever since thou were a child thou wilt certainly by the help of the Christian doctrine which thou hast received be able to discern and understand the truth and distinguish it from their false doctrines 16. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been Bishop of the Churches of Crete So Chrysostome that Titus was without doubt an approved person to whom was committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an intire Island 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the jurisdiction of so many Bishops So Theodoret that he was by Paul ordained Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Crete being very great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Bishops under him So the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
by the Jewes among whom these Hebrew Christians lived as will appear in the story Act. 11. 19. 1 Thess 2. 14. the approach of whose destruction must consequently be matter of comfort to them that had suffered long and so of keeping them from falling away see Note on Rom. 13. c. And secondly 't will appear by the plain words that follow to this very purpose to sustain their patience v. 37. Yet a little while and he that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ which hath promised to come to their punishment and your relief will come and that notes this particular the destruction of the Jewes which is called his coming Mat. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he will not tarry that notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approach of that day And to this purpose to confirm men in patient expectation of this without all disheartning by the delay follow all those examples of Faith c. 11. in which it appears that many depended by faith on performances of promises to their posterity which were never performed to themselves personally and so might very well fortifie the Hebrewes for an expectation of a farre shorter time it being now very near at hand The same is expressed when it draws nigher at hand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 18. the last hour V. 26. For if we sin wilfully What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinning wilfully after receiving the acknowledgment of the truth must be collected by a brief survey of every part of the phrase First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin as it signifies in general any kind or sort of sin not only deliberate but of ignorance or passion or surprise and again not only an act but habâ—t or course of sin and is to be determined to either by the Context in any place so in many places it appears to signifie the great sin of Apostasie so c. 3. 17. and is applied to the Apostate Angels 2 Pet. 2. 4. And so here sure it must signifie the sin here spoken of ver 23 and 25. being the not retaining that is forsaking the profession of their hope that is the Christian profession and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsaking the assemblies of publick worship c. which though done upon the motive of fear to avoid persecution yet was an Apostatizing from the Christian course and that no suddain passionate but weighed deliberate act and course and is therefore defined ver 38. to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drawing back to perdition an Apostasie from the Christian profession a preferring the advantages of the world the preserving their own present safety before the service and worship of God and privileges belonging to it and accordingly this sin of these forsakers is elsewhere ordinarily express'd by loving the world and the things of the world in opposition to and exclusion of the love of the Father loving of pleasures more then of God serving of the belly c. and 't is known of these Gnosticks that as they renounced the Christian profession so they joyned with the enemies called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversaries v. 27. against the Christians and to save themselves calumniated and persecuted others Now this sin thus considered is here farther express'd to be so by the mention of their former acknowledgment of the truth and by their continuing in this course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the acknowledgment of the truth That may be taken in a double notion First to signifie the commission of this sin after the acknowledgment of Christianity in general after having received the faith and obeyed it which must necessarily deprive them of all excuse of Ignorance or Involuntarinesse as 2 Pet. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having acknowledged the way of righteousnesse and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn clearly signifies And this 't is certain is contained here for they that thus forsook the assemblies and drew back were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just v. 38. But I suppose there is yet a farther notion of it which must be added to this the doing this contemptuously against the Apostles doctrine and admonition concerning the infusions of the Gnostick-hereticks and consequently a casting off the authority of the Apostles and Governours of the Church who acted in power of the Holy Ghost and they that thus disobeyed were look'd on and dealt with as heathens and Publicans desperate and incorrigible Mat. 18. 17. Thus saith Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is great difference between sins committed out of ignorance and wicked practices committed in knowledge and with contempt Epist p. 386. And that this was it appears not only by the exhortations and admonitions of the Apostle through this whole Epistle Take heed brethren that there be not in any of you an evil heart of unbelief in departing or Apostatizing from the living God ch 3. 12. and by his laying before them the examples of the murmuring and provoking Apostatizing Israelites which lost their Canaan and by foretelling the like vengeance that would suddainly fall on them if they did thus depart but also by one end or consequent of their forsaking their Church-meetings contemning and rejecting the exhortations and admonitions of their Governours for which among other things these meetings were ordained And this seems to be here noted by mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but exhorting which was especially the Governours office and which they that forsook the assemblies did forsake also and did not submit themselves to it And then they that thus sinn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the having received this acknowledgment of the truth were they that did contemptuously forsake and cast off the Christian yoke which they had once submitted to and that is the character of Apostates Adde to thâ—◠〈◊〉 consideration of v. 28. where parallel to the â—ate of the person here is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one that despiseth or setteth at nought Moses Law the man that will doe presumptuously and will not hearken to the Priest or to the Judge Deut. 17. 12. such an one as when his fact is competently proved against him he must die without mercy And that is also the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice for sin It is such a sin for which the High-priest among the Jewes was not allowed to offer sacrifice for expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus l. 2. cont Apion there was no deprecating no possibility of averting the punishment of death which belonged to such Accordingly we see the practice in Maimonides in the title of dressing oblations cap. 3. num 3 5. that no sacrifice should be made for Apostates though for Ethnicks there might So again appears v. 29. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
down the true notion of the word in this place thus But if he that should live by his faith shall cowardly withdraw himself from the publick worship of Christ v. 25. as Ignatius faith they did which had received the infusions of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Smyrn they abstain from the Eucharist and from prayer that is publick assemblies and exhorts them to mend that fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Polyc. Let there be more frequent assemblies and so again ad Ephes if they withdraw from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the patient magnanimous encounter of afflictions v. 32. from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confident profession of the truth v. 35. in expectation of the future reward from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience and doing the will of God v. 36. and from the faith v. 38. Whereby we depend securely on the promises of Christ with confidence that they shall be performed to us If faith the Author the just the Christian prove thus pusillanimous hang back from this performance of his duty if by afflictions he be disheartned and terrified Gods soul hath no pleasure in him he is utterly rejected and disliked by God And thus v. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towardise is directly set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving the soul or life to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction or loosing of it V. 39. Saving of the soul The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies acquiring purchasing getting possessing So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchasing of glory 2 Thess 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchasing or acquiring of salvation 1 Thess 5. 9. But Phavorinus who hath that notion of it gives us also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving delivering and so being here set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction and joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul or life it seems most probably to signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to possesse the soul Luk. 21. 19. which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saving the soul here so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessing is purchasing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save or preserve the life Mar. 8. 35. Luk. 9. 24. See Note on Eph. 2. d. 1 Pet. 2. c. CHAP. XI 1. NOW Faith is the note a substance of things hoped for the evidence of things not seen Paraphrase 1. And that you may know to what your being Christians and your professing the faith of Christ obligeth you in this matter you may consider what Faith is a confident dependence on God for the performance of his promise a being convinced of the truth of those things of which we have no ocular or sensible demonstration 2. For by it the Elders obtained a good report Paraphrase 2. And that you may not look on this faith as a new and a strange thing ye may through all times see the examples of it among pious men which may excite you to the practice and exercise of it at this time now you have so much need of it ch 10. 36. For indeed ye may observe that this was it by which the Antients or Fathers of the Old Testament received a testimony of Gods approbation of and respect unto them 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were note b not made of things which do appear Paraphrase 3. One act of faith it is by which we rightly apprehend the omnipotent power of God in creating the whole world heaven and earth meerly by a word saying Let there be light c. and there was light and so by the same act of faith we see God can and doth produce effects quite distant from the ordinary course of nature for so all this visible world was framed not out of things conspicuous to our eyes as now a man of a man a tree from a kernel c. but by the meer command of God out of nothing or out of the earth which is described as an invisible Chaos of confusion Gen. 1. 2. And then why may we not believe God's promise in the like manner at this time that he is able to bring you deliverance out of your present persecutions upon your continuing constant unto him by those ways that are least discernible to you meerly by acts of his own power and wisdom 4. By faiâ—h Abel offered unto God a more excellent sacrifice then Cain by which he obtained witnesse that he was righteous God testifying of his gifts and by it he being dead yet speaketh Paraphrase 4. Another act of faith it was appliable also to your present purpose which was discernible in Abel who offered to God the firstlings and the fat Gen. 4. 4. that is the best and fairest that he had in all his flock whereas Cain did not proportionably but only brought of the fruit of the ground without any choice of the best an offering to God v. 3. This Abel certainly did upon a belief of Gods essence and attributes and a consequent love of him willing to give him that which is most precious and parallel to that is the faithful constant Christian now that will lay down his life for Christs sake suffer any thing part with all that is most precious and from this faith it was that God pronounced him a righteous person and expressed his approbation of his sacrifice and from this it was that God said of him that his blood cried from the ground when he was dead intimating that he had then a life with God who was able to speak to him see Philo li. Pejorem insidiari meliori and that God would avenge his blood and the blood of all such upon their persecutors 5. By faith Enoch was translated that he should not see death and was not found because God had translated him for before his translation he had this testimony that he pleased God Paraphrase 5. By faith Enoch did that which was acceptable in the sight of God and was rewarded by God by being translated to heaven in stead of dying And that signifies that they that walk and persevere in the ways of God when they goe out of this world they are never the worse for it they are removed to a place of endlesse blisse 6. But without faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Paraphrase 6. And this acceptation of God was a proof that he had faith for otherwise his actions could not have been acceptable to God for without believing the power and wisdome and justice of God 't is impossible to doe any thing that can please God or be rewarded by him For he that undertakes the service or worship of God in any kind must believe that he is God and that he
miraculously onely by the strength of his having promised it And some of them Daniel by name contained under the word prophets ver 32. obtained that miracle of mercy and deliverance from God that the Lions when he was thrown into their den did him no hurt 34. Quenched the violence of fire escaped the edge of the sword out of weaknesse were made strong waxed valiant in fight turned to flight the armies of the aliens Paraphrase 34. Others were so favoured by God that the fire did them no hurt when they that is the three children were cast into it others escaped present danger of being killed by the sword as David from Saul Eliah and Michaiah from Ahab the Jews in Hester from Haman others were recovered from desperate discases as Job and Hezekiah others became wonderfully courageous in fighting as Jonathan c. and routed the armies of the Heathen Canaanites c. very often 35. Women received their dead raised to life again and others were note h tortured not accepting deliverance that they might obtain a better resurrection Paraphrase 35. Some women as the widow of Sarepâ—a 1 Kin. 17. 21. and the Shunamitish woman 2 Kin. 4. had their children restored from death to life upon their entertaining the prophets of God cherishing and relieving Gods servants Elias and Elisha Others when rack'd and tormented for the acknowledgement of the truth had no desire to be spared but refused to be delivered when they might meerly by the strength of faith believing a resurrection to life eternal after death and looked upon that as much more desirable then a present remission of torments Thus the mother and seven children 2 Mac. 6. 19 30. and ch 7. 9. 36. And others had trials of cruel mockings and scourgings yea moreover of bonds and imprisonment Paraphrase 36. Others as Michaiah and Jeremiah and the Maccabees had patience tried by whipping very reproachfull and painfull others by shackles and imprisonment and so Joseph in aegypt and others 37. They were stoned they were sawn asunder note i were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Paraphrase 37. Some were stened as Zacharias others sawn asunder as Isaiah by Manasses say the Jews others burnt alive or broiled or run through with hot irons as the Maccabees others very many kill'd by the sword others the prophets that preached the coming of Christ meanly assayed in skins as Ezechiel John Baptist c. being very poor in great dangers and meeting with very ill usage 38. Of whom the world was not worthy they wandred in deserts and in mountains and in dennes and caves of the earth Paraphrase 38. Used thus as men that were too good to live in this wicked world and accordingly others of them lived recluse and retired from the world in deserts and hills and caves of the earth 39. And these all having obtained a good report through faith received not the promise Paraphrase 39. And all these valiant champions and servants of God last mentioned v. 36 c. and before v. 8 13. being much commended for their faith did not in their time receive the promises made to Abraham had no deliverance in this life from their persecutors 40. God having provided some better thing for us that they without us should not be made perfect Paraphrase 40. God having determined this as the time most congruous in his wisdome to give the utmost completion to all those prophecies and promises to send the Messias into the world and as a consequent of his resurrection from the dead to grant us those privileges and advantages that the fathers had not enjoyed a rest after long persecutions a victory over all opposers of Christ's Church that so what was promised to Abraham's seed Gen. 22. 17. that they should possesse the gates of their enemies being but imperfectly fulfill'd to the fathers might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof Annotations on Chap. XI V. 1. Substance The use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and in the other places of the New Testament will appear by observing the Greek rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from it The word signifies to hope and in Piel to expect with some confidence and so to stay and wait for any thing generally rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he expected Gen. 8. 10 and 12. but sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ansi sunt Ezech. 13. 6. they took confidence Now this word Mic. 5. 7. is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall hope in the sons of men is by the Targum rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall expect we render it wait for them The sense beareth depending on them for aid and so subsisting in them and that is the literal notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus likewise the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope Lam. 3. 18. expectation waiting is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39. 8. and so in the books of Esdras 2 Esdr 8. They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope or confidence of good works that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch that great treasure of confidence that ariseth from well doing Agreeable to this notion of the word is the acception of it in every place of the New Testament save onely that Heb. 1. 3. where speaking of Christ he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the character of his subsistence Thus 2 Cor. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we be not put to shame in this confidence of boasting that is in having had that confidence of their liberality and readinesse as to boast of them in that behalf For to that belongs that great shame in case his confidence should miscarry as that hope which is rightly grounded upon firm promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not put to shame saith the Apostle Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explain'd after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any have confidence I also have confidence according to that mention'd from the Targum Ezech 13. where the Hebrew answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred daring and so Polybius seems to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage and valour or good assurance So oft in Diodorus Siculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream raised him to this confidence giving him a vision of great advancement and glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he incited them to keep the constancy or courage of Philomelus So in Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their immutable courage or constancy Thus Cicero defineth Faith Fides est dictorum conventorúmque constantia
veritas It is a constancy and truth of all that hath been said and agreed And so the Hebrew and Chaldee word for faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so also the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies firmness constancy stability So Heb. 3. that which is v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation or dependence or confidence or the confident expectation of things hoped for by us and this opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible not to be seen V. 13. And were perswaded The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being perswaded which are added in some Copies between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—ver 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to omit any season of charity or supply to any brothers wants that can at any time be offered to you for this is of the same nature and obligation with the former All such are offerings to God very acceptable to him whatsoever yet doe to one of these little ones ye doe unto him and required now of us under the Gospel as our only Christian sacrifice 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may doe it with joy and not with grief for that is unprofitable for you Paraphrase 17. Obey those that are set to rule you in your several Churches the Bishops see note a. whose whole care is spent among you as being to give an account of your proficiency in the Gospel And by your submission to them doe ye endevour to make their task as easie and sweet as you can that they may have joy not sorrow in the execution of it for 't will be small benefit to you that they have no comfort in the discharge of their office toward you and as long as they doe it sadly cannot doe it so effectually as otherwise they might 18. Pray for us for we trust we have a good conscience in all things willing to live honestly Paraphrase 18. I beseech your prayers for me and my fellow-labourers in the Gospel which in all reason you ought to afford us as your reward of our sincere labour and industry for your good wherein we have confidence of our selves that we have discharged a good conscience 19. But I beseech you the rather to doe this that I may be restored to you the sooner Paraphrase 19. And one thing I most earnestly desire you to pray for us that I may come to you the more speedily 20. Now the God of peace that brought again from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant Paraphrase 20. Now our God which delighteth in the peace and unity of Christians that raised Christ from death to life Christ that great pastor and ruler of his Church who that he might shew himself a good shepheard laid down his life for us and therewith is now as the high priest was wont entred into heaven 21. Make you perfect in every good work to doe his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Paraphrase 21. Incline and prepare your hearts for all Christian performances particularly that of peace and concord enabling and exciting you to doe whatsoever will be acceptable in his sight now according to the commands of his son Jesus Christ God blessed for ever Amen 22. And I beseech you brethren suffer the word of exhortation for I have written a letter unto you in few words Paraphrase 22. But I beseech you as you tender your endlesse good that ye embrace and make use of that good advice that I have given you in this brief Epistle against defection from Christianity 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you Paraphrase 23. freed from prison 24. Salute all them that have the rule over you and all the saints They of Italy salute you Paraphrase 24. the Bishops of your several churches and all the flock under them The Christians that from several parts of Italy are in this place send you greeting 25. Grace be with you all Amen Written to the Hebrews from Italy by Timothy Annotations on Chap. XIII V. 4. Marriage is honorable The main difficulty here is what Verb is here to be understood and taken in for the clearing the construction It may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is then the onely remaining difficulty will be what shall be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be mostfitly rendred in all whether denoting all things that is all respects or all men that being of several ages or of several qualities are yet capable of marriage or whether as Theophy lact addes in all times of persecutions or of release from persecutions or whether according to the promiscuous use of prepositions in these writers particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft taken notice of inother places it be to be rendred among all that is among all men noting the general estimation opinion of all men of all nations whether Heathens Jewes or Christians among all whom save the Gnostick-hereticks then newly sprung up marriage had been look'd upon with honor This might easily be shewed out of the Jewish writers and customes Marriage and procreation was the means of taking away their reproach and so a note of peculiar honor among them So likewise among the Heathens the Lacedemonians law appointed a mulct first for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmarried then another for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that married late as the third and the severest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for marrying ill See Aristo's Commentaries in Stobaeus And Musonius in his book whether marriage be any hinderance to Philosophers hath discoursed it at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that marriage is a great and desirable thing as being the beginning of the constitution of families cities kingdomes the onely lawful means of continuing the world and that therefore the Gods have taken special care of it Juno Cupid and Venus and consequently that it is unreasonable to affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is any sort of men philosopher or other for whom this is not convenient See Hierocles also as he there is set down in Stobaeus out of his tract on this subject And plenty of the like observation we have among the antient Romans who have injoyed great privileges by this of marriage and propagation the jus trium liberorum the privilege which they had that had gotten three children in lawful marriage is famously spoken of among them And accordingly to these premisses this sense will be very perfect truth Marriage is honerable among all men Jewes Heathens and Christians also among whom Christ hath lest it in the same dignity in which he found it having instituted nothing to the prejudice of lawful marriage but as Theophylact addes looking upon it with honor as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserves men and women in sobriety and continence or abstinence from all unlawful pleasures All which being granted and supposed to be most true yet it seems most probable from the Context that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let be in the Imperative is the Verb which is here understood Let marriage be honourable among all and let the bed the marriage-bed be undefiled or simply the bed whether in or out of marriage so as to contain the monial as well as conjugal chastity proportionable to
our provocations be 20. For the wrath of man worketh not the righteousnesse of God Paraphrase 20. For it is not at all agreeable to the Christian temper required Mat. 5. to be impatient and fall out into suddain wrath or anger and he that is such will never be able to doe that which is prescribed by God and acceptable to him under the Gospel 21. Wherefore lay apart all filthinesse and superfluity of naughtinesse and receive with meeknesse the engraffed word which is able to save your souls Paraphrase 21. And as the sinnes of wrath and malice so observable in the Gnosticks among you which are therefore called dogs and the concision by S. Paul so likewise of lust also all those that circumcision noted the casting from us and are answerable to the suckers that grow from the root of the tree let them be plucked off and removed that you may be the more docile and capable of receiving the whole Gospel-doctrine which is as it were a graffe of a sweet kindly fruit graffed into the stock of our sowre and corrupt nature and being received and prospering in our hearts will fructifie unto holinesse and finally will bring men to heaven 22. But be ye doers of the word and not hearers only deceiving your own selves Paraphrase 22. But then 't will not be sufficient to receive that doctrine into your ears or brain but it must be uniformly practised or else it is but the deceiving of your selves 23. For if any be a hearer of the word and not a doer he is like unto a man beholding his note e natural face in a glasse Paraphrase 23. 24. For he that hears the directions that are given in the Gospel for good life and the motives and obligations to it and when he hath done so sets not with any care to live accordingly a pious Christian life may be resembled to a man looking in a mirrour to observe what spots or sullages are there in his face and when he hath done goes away and forgets what he saw there never thinks to reform what was amisse 24. For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was 25. But whoso looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed Paraphrase 25. But he that hath studied the Gospel to purpose seen his own image there all that he is concerned in for his present and eternal well-being and hath not looked slightly but insisted continued looking on it and laies it to heart and applies it to practice and lives and acts accordingly actually performing that which is required of him that man may receive comfort and joy in his course and God will blesse him in it 26. If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart that mans religion is vain Paraphrase 26. If a man appear or make shew of serving and worshipping God professe to be religious and yet gives his tongue the reins to rail riotously on his fellow-Christians that man deceiveth himself flattereth himself with vain hopes if he think that his religion should ever stand him in any stead 27. note f Pure religion and undefiled before God and the Father is this To visit the fatherlesse and widows in their affliction and to keep himself unspotted from the world Paraphrase 27. The true Christian religion such as God which is our father will accept of consists of two special parts charity to all that are in need and purity of life abstaining from filthy lusts and all the evil examples and temptations of the world Annotations on Chap. I. V. 6. In Faith The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith which is generally thought in this place to belong to believing that the prayers shall be heard may very well be taken in the ordinary notion for a firm adherence to the doctrine of Christ a constancy in the Christian profession and practice Thus is believing used Ecclus 2. 13. Woe to him that is faint-hearted for he believeth not and this joyned with the sinner that goes two wayes v. 12. as here the double-minded man opposed to praying in faith is farther explained by doubting and wavering and instability So in Herodotus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men must preserve faith in friendship and not be polluted with a double heart where as here faith and the double heart are opposed in this sense This notion will very well agree with the Context where comforting the dispersed persecuted Christian Jewes ver 2. and bidding them rejoyce in those sufferings to which he again returns v. 9. which argues that all which is betwixt doth also belong to the same matter he inforces his exhortation v. 3. by remembring them that the trial of their faith meaning that by which their faith or constancy is tried that is afflictions so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 4. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by which the judgment is made from the judgment it self worketh or perfecteth patience that is that if they had no afflictions to trie their constancy of adhering to Christ there were then no place for that great Christian vertue at least no way of perfecting it to which the promises were made viz. patience perseverance which patience must have its perfect work v. 4. that is Christianity requires perfect patience and perseverance in spight of all temptations and he that fails in any loses all and he that is not tried and gives testimony of his sincerity in every thing he is imperfect and wants somewhat that trial would make him capable of But because in the many temptations of the world a man may fail or for want of wisdome how to behave himself miscarry sometimes that consideration may discourage men when heavy pressures come tumbling in upon them therefore v. 5. he proceeds to answer that objection by telling them that this defect is reparable by prayer God can supply them in this and Christ in the like condition bids the Disciples take no thought never premeditate what answer they shall give If they refer themselves in prayer to Gods guidance in this matter he will give them this wisdome abundantly But then v. 6. that which is required to qualifie them to have this prayer of theirs granted by God is that they keep close to God have no waverings or inconstant demurs or doubtings whether they shall keep close or no in the same sense as calling upon God in truth or in faith Psal 145. 18. the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently signifies either is constantly to adhere to God on whom they call In which S. James looks particularly on the Gnostick compliances and warpings of some Christians that to avoid persecutions were ready to forsake Christ which
his body what is he the better for your words 17. Even so faith if it hath not works is dead being alone Paraphrase 17. So if faith be by it self without actions consequent and agreeable to it 't is as fruitlesse and livelesse as those words were 18. Yea a man may say Thou hast faith and I have works shew me thy faith without thy works and I will shew thee my faith by my works Paraphrase 18. And any man that looks on this uncharitable believer will be able to reprove him thus Talke as much of thy faith as thou wilt no man will believe thee thy works must be superadded to the confession of thy faith to approve the sincerity of it 19. Thou believest that there is one God thou dost well the devils also believe and tremble Paraphrase 19. One act of thy faith is the believing one true God and this is most absolutely necessary to thee But if thy life be not answerable to this part of thy faith and that evidenced by piety and charity thou art then to remember that the believing there is one God is such a good quality as is common to thee and the devils also and if it have no more joined to it will bestead thee no more then them 20. But wilt thou know O vain man that faith without works is dead Paraphrase 20. 'T is a meer vanity to conceive that faith without Christian obedience can be effectual to justification and you may discern it by this 21. Was not Abraham our father justified by works when he had offered his son Isaac upon the altar Paraphrase 21. Abraham was the father of the faithfull the great example of faith and justification but 't was not upon his bare believing God's promise that he was justified but upon that high act of obedience to God in being ready to offer up his only son in whom the promises were made to him 22. Seest thou how faith wrought with his works and by works was faith made perfect Paraphrase 22. And so you see his obedience to God's commands as well as belief of his promises concurred to the rendring him capable of the continuance of God's favour and approbation And through the performance of that ready obedience it was that his faith came to attain the end designed it 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for righteousnesse and he was called the friend of God Paraphrase 23. And by this triall of his obedience it was that Abraham was most eminently said to be approved by God 1 Mac. 2. 52. and look'd on as a friend by him Gen. 22. 15. and in which that place of Scripture before delivered Gen. 15. 6. concerning God's imputing his faith for righteousnesse was most eminently completed 24. Ye see then how that by works a man is justified and not by faith onely Paraphrase 24. And so this is one great testimony that to a mans approbation with God obedience is required and not faith deemed sufficient that hath not that joyned with it 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way Paraphrase 25. Another evidence of this truth is to be fetch'd from that we read of God's approving and rewarding of Rahab a proselyte and stranger no native Jew whose faith is set forth Heb. 11. 30. and she in a special manner rewarded by God Jos 6. 25. and what was it that was thus rewarded in her why her care and charity to those that were sent to view the land Jos 2. 4. 26. For as the body without the spirit is dead so faith without works is dead also Paraphrase 26. And so the conclusion is clear and infallible that as the body of man without the soul inlivening it exercises no actions of life so doth not faith profit to our justification without works of obedience to the commands of Christ Justice and charity c. v. 1 8 14. Annotations on Chap. II. V. 1. Faith of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ we have explained often to belong to the Shechinah that again to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or appearance in the flesh his Incarnation and all that was consequent to that This being here improved with the addition of the words Lord Jesus Christ doth more set out the necessity of obeying and observing all those things which this Lord and Saviour the Messias of the world hath commended to his Disciples that is to all Christians believers faithful persons of which nature especially is charity in the following verses and impartial strict justice supposed and conteined in that in thâ— present verse Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of the glory for so the Syriaâ—k construes the words it signifies this Christian faith this faith or profession ofâ— or believing this Incarnation Resurrection of Christâ— and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have this faith in or with respect of persons is to look on those that professe this faith not as they are Christians but as they are rich or poor preferring partially one before the other accordingly as he comes into your courts in greater spendour And so the meaning of the whole verse is that they that are professors of Christianity and are here supposed to â—e so and are put in mind of it by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my brethren ought not to have any such unchristian temper in them as in their Judicatures for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an assemblie for Judicature and that for Ecclesiastical as well as Civil affairs and so it seems to signifie here ver 2. to prefer or favour one Christian before another onely in respect of his wealth or fine cloathes when Christ hath equally received them both or if any hath preferr'd the poor v. 5. V. 2. Assembly That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all kind of assemblies meetings in the market-place Mac. 6. 2. Consistories for Judicaeture Mat. 10. 17. and 23. 34. and not onely places for the publick service of God hath been formerly said Note on Mat. 6. d. That it may doe so also among Christians and that it doth so here appears first by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptation of persons partiality ver 1. which especially respects Judicatures secondly by the fooâ—stool v. 3. which was proper to great persons Princes on their Throne or Judges on their Tribunal thirdly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye become Judges v. 4. they were Judges it seems fourthly by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicatures ver 6. which clearly signifie such Consistories 1 Cor. 6. 4. and lastly by v. 9. where their partiality particularly that of preferring the rich to a better place then the poor is said to be a breach of the Law For so by a Canon of the Jewes it is provided that when a
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 i◠necessary that you be very
perpetuity 18. Little children it is note b the last time and as you have heard that Antichrist shall come even now are there note c many Antichrists whereby we know that it is the last time Paraphrase 18. This disseminating of unchristian doctrines among you is no more then what Christ foretold should fall out about this time For now the great day of destruction upon the obdurate Jewes is close at hand see note on Mat. 24. b. and Heb. 10. a. And as Mat. 24. 5 11 12. 't is foretold by Christ that immediately before the destruction of Jerusalem there must be false Christs that is some that take upon them to be sent from God as Christ was and so to be counter-Christs false counterfeits of the true and again false prophets bringing in new doctrines and pretending to do miracles to get authority to them so now we see it fulfill'd there having already appeared many who undertake to be the saviours and redeemers of the Jewes to rescue them which is their notion of a Messias out of their conquerours hands c. and now false teachers the Gnosticks under Simon the Magician by whom therefore you ought not to be seduced but to look on them as the men foretold by Christ which should if it were possible deceive the very elect and by which we know infallibly that this is that time there prophesied of which though it bring us some persecutions at present yet withal it signifies that if we continue constant in faith we shall shortly be delivered 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us Paraphrase 19. The Antichrists or false teachers that are now abroad may perswade you and be conceived by you to be of the same piece with us disciples and Apostles and Orthodox Christians and not to differ from us in any considerable matters because they lived in the same assembly with us immediately before they thus went out and taught these false doctrines among you But let them not impose upon you thus the truth is they were not of us or of the same faith with us though they went out from among us and an argument of that you may have from their leaving us or going out from us For if they had been of the same faith with us what needed they to have separated they would certainly have continued communion with us and their not doing so is a manifestation that though they did live among us yet they were none of them of the same faith with us when they thus forsook us 20. But ye have an unction from the holy One and ye know all things Paraphrase 20. And that testimony of the truth of the Gospel of Christ which was given to it by the holy Ghost is imparted to you and gives you such an assurance of the truth against these impostors that you cannot in any reason be thus cheated by them see note on Act. 10. c. 21. I have not written unto you because ye know not the truth but because ye know it and that no lie is of the truth Paraphrase 21. And consequently my writing to you now is not out of jealousie or suspicion that you are ignorant of the truth for then I would write more largely on this matter and give you the evidences and proofs of all this but I satisfie my self with these brief admonitions because you are so firmly rooted in the truth that you cannot but discern the difference of every such false doctrine from the one revealed truth 22. Who is a liar but he that denieth that Jesus is the Christ he is Antichrist that denieth the Father and the Son Paraphrase 22. There is no such liar such dangerous false teacher as he that denies Jesus to be the Messias and thus do the ring-leaders of the Gnostick heresie see note a. Whosoever doth so is an Antichrist denying in effect both the Father and the Son the Son directly the Father by consequence because he hath testified of Christ by miracles and voice from heaven which testimony of the Father is not true if Jesus be not the Christ 23. Whosoever denieth the Son the same note d hath not the Father but he that acknowledgeth the Son hath the Father also Paraphrase 23. And so whosoever denieth the Son to be the Messias renounceth the Father also who hath testified him to be so And this doe the followers of Simon the Gnosticks who deny Christ to have been born or lived or died truly but only in appearance 24. Let that therefore abide in you which ye have heard from the beginning if that which ye have heard from the beginning shall remain in you ye also shall continue in the Son and in the Father Paraphrase 24. You therefore whatsoever your temptations be forsake not the doctrine which from the beginning of your Christianity you have received To which if you firmly adhere if you continue in the constant profession of the true faith of Christ at first revealed to you you shall continue also in the favour and love of God the Father and of Christ which is reward sufficient for that constancy 25. And this is the promise that he hath promised us even eternal life Paraphrase 25. And whatsoever hazzard we run by so doing it matters not though it be to losse of life it self because he hath promised eternal life to those that stick fast to him though with the losse of this 26. These things have I written unto you concerning them that seduce you Paraphrase 26. And this have I said to arm you against the seducing Gnosticks c. that are now among you and are so solicitous to doe so 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him Paraphrase 27. And indeed I need give you no other armature against these then what you have already for the testimony of the holy Ghost and so of God himself given to the truth of that Gospel which hath been preached among you is sufficient to fortifie you and that is still among you and you have no farther need of testimonies of that truth against all opposers and deceivers only hold fast and persevere in that which you have formerly been infallibly taught by that means see ver 20. and let not these seducers yet work upon you 28. And now little children abide in him that when he shall appear we may have confidence not be ashamed before him at his coming Paraphrase 28. I beseech you my tender children keep fast to Christ unmoved that when that great fatal day of visitation comes that coming
knoweth not God for God is love Paraphrase 8. He that is not possessed and throughly acquainted with that grace of Love by that appears to be utterly unacquainted with God to have nothing of God in him who is made up of love and kindnesse to mankind 9. In this was manifested the love of God toward us because that God sent his only-begotten Son into the world that we might live through him Paraphrase 9. And hath manifested that in a most eminent manner to us in having sent his only Son into the world to reduce us sinners to an holy and pious life 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Paraphrase 10. And in this appears the height of God love to us not that we were earliest in our love to him but that he began to us and first sent his own Son to propitiate or appease his wrath against us for our sins to deliver us from the punishment of them 11. Beloved if God so loved us we ought also to love one another Paraphrase 11. This love of God to us must be answered with our imitating it toward our brethren doing those acts of charity toward them which God is not capable to receive from us 12. No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us Paraphrase 12. For God is not in our reach to be seen or conversed with by us whereas kindnesse or love is most what among such The trial therefore of our love whether we have any of that divine grace in us or no and so whether God abide in us that is whether those eminent vertues which are so remarkable in God as that they are said to be God himself such as charity v. 8 16. are abiding in us and whether the love which is in him toward men be copied out and imitated and so perfected by us as the sufferings of Christ are said to be perfected in us when we after his example suffer also is this by examining our selves if we are kind and loving to those that are among us our fellow men and Christians whom we do see and who are capable of kindnesse and the effects of love from us 13. Hereby know we that we dwell in him and he in us because he hath given us of his Spirit Paraphrase 13. This is an evidence indeed by which we know that we adhere to God are disciples indeed and as such acknowledged by him see ch 3. 24. because that temper and affection of love and charity so illustriously observable in Christ is observable in some measure in us also 14. And we have seen and do testifie that the Father sent the Son to be the Saviour of the world Paraphrase 14. And as an evidence of that how great soever our hazard be from the enemies of the Gospel yet we continue constantly to preach Christ and being eye-witnesses of those miracles c. which evidence him to be what he pretended we accordingly preach and testifie that Christ is the very Messias sent by God 15. Whosoever shall confesse that Jesus is the Son of God God dwelleth in him and he in God Paraphrase 15. He that shall venture to be a Martyr for Christ to confesse him v. 2. when dangers attend that confession see note on Rev. 2. b. as God is faithfull to him so shall he truly be said to be faithfull to God see Joh. 14. c. 16. And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him Paraphrase 16. 'T is acknowledged by all that God hath given us a most eminent copie and pattern of love by us to be transcribed toward him when he calls us to it God is made up of love and in that degree that we partake of that grace we are members of God not broken off from him but continuing in conjunction with him and God abideth in us is allowed a place in us is not rejected or cast out by us see Joh. 14. c. as he is by those that do not through love hold fast to him do not adhere to obey and imitate him in that great duty of charity 17. Herein is our love made perfect that we may have note a boldnesse in the day of judgment because as he is so are we in this world Paraphrase 17. In this the perfection of that love which is to be found in a Christian see note on ch 1. b. consists that in a time of danger when we are brought before judges and may probably lose our lives for confessing of Christ then we retain courage and cheerfulnesse and confesse him willingly that we behave our selves in this world as Christ did when he was here that is lay down our lives in testification of the truth 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love Paraphrase 18. Now such love as this which was in Christ hath no fear in it Christ ventured and underwent the utmost even death it self for us did not through fear draw back from any thing which love to man or constancy to the truth of God could prompt him to and so indeed perfect love banisheth all fear of danger even of death it self suffers it not to interpose or keep him from expressing acts of love makes the lover extreamly valiant For fear in whomsoever it is hath pain and anxiety in it permits him not to doe any thing that may bring danger with it and so is quite contrary to perfection of love toward God makes one man deny Christ another draw back for fear of danger of confessing him or else perhaps fear brings punishment eternal of body and soul Mat. 10. 28. and never permits any in whom it is to arrive to perfection or reward of love see note on Rev. 2. b. 19. We love him because he first loved us Paraphrase 19. And certainly this love and degree thereof and hazard run by it though it be death it self is but a meer duty of gratitude in us see v. 11. because Christ hath begun to us and when we were his enemies sinners that had never deserved any thing but hatred and vengeance from him laid down willingly his own life for us 20. If a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen Paraphrase 20. And it is not enough to professe this our love to Christ by appearing to be ready to die for him or run hazards for the testifying the truth of our faith for there may be a great deal of hypocrisie in this professing of our love to God 1 Cor. 13. 3. and so there is
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 proâ—esse 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 aâ—ter 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
city of Derbe Act. 20. 4. and so distinct from him of Corinth also and probably from him that is mentioned here who could not have been so fit for the employment v. 5. of entertaining the brethren and strangers if he were employed in preaching the Gospel as a fellow-travailer of S. Paul It remains therefore that this Gaius here be some third person of a Roman name Gaius and Caius being all one and a very common and vulgar name of which therefore it is not strange that there should be three distinct persons mentioned in the New Testament and so some Gentile Christian an eminent member of that Church v. 9. to which S. John seems to have written his second Epistle see Note on 2 Joh. a. no where else but in this place mentioned in the New Testament V. 7. Went forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went out is capable of two notions First it may signifie a voluntary going out and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the name of Christ must signifie their preaching and propagating the Gospel for which they took their travail from their own countrey But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie also a violent ejection So Mat. 17. 21. speaking of the ejection or casting out of a devil the like phrase is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this kind goeth not out by going out meaning ejection Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Syriack to go out and to be cast out also and accordingly Mat. 8. 12. the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exibunt they shall go out but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be cast out According to which it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out and sent out are used promiscuously the one for the other see Note on Mat. 9. i. And then going out for Christ's name is being banished or cast out of their countrey for the profession of the faith of Christ which we know the Jewish Christians were Act. 8. 1. and 11. 19. V. 9. Diotrephes This Diotrephes was a Christian that from Gentilisme received the faith in that Church to which Gaius belonged and to which the Apostle seems to have written the former Epistle commendatory of the brethren ver 9. From hence appears that which was intimated Rom. 14. 1. that the Gentile Christians were in part guilty of the breach betwixt the Jewish Christians and them and not onely the Jewes There it seems as the Jewish judged and condemned the Gentile Christians for using their Christian liberty so the Gentile Christians despised and set a◠nought the Jewish Here it seems the matter was driven higher that is they did not so freely relieve the Jewish Christians that were driven out of their countrey for the faith as they ought in Christian liberality to have done That seems to be the meaning of ver 7. that the Jewish Christians that were driven out of Judaea for the profession of the faith see Note b. were not now in this Church of Asia so liberally and hospitably treated as the laws of Christian charity obliged and as belonged to them as strangers v. 5. to furnish them for their journey ver 6. Secondly they were some of them so farre guilty in this matter that when S. John wrote his letters of commendation for them these were not effectual Diotrephes rejected or gave no reception or heed to his letters and by this means the rest of the Church also being otherwise willing to have entertained them were detained from doing it ver 10. Thirdly he not only denied them that hospitable reception and relief but utterly rejected them from their communion cast them out of the Church ver 10 Whether this Diotrephes were a Bishop in this Church it may de doubted or whether onely one that immoderately affected that dignity or assumed it not belonging to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie one that loves useth immoderately this dignity when he hath it and one that seeks it inordinately or assumeth it It is possible that he was a Bishop and being so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast out the Jewish Christians out of the Church and that in spight of S. John's commendatory letters who had an Apostolical power over him and all other Bishops of Asia But it may also be very probable that as the Hereticks of those times did contemn and affront the Bishops and Apostles themselves so this Diotrephes might doe without having any real authority in the Church but onely assuming it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a presumptuous confident bold person THE GENERAL EPISTLE OF note a JUDE IT is but agreeable to the former conjectures in the posthumous Annotations of the most learned H. Grotius to determine here also as in the second of Peter and second and third of John that the writer was not Jude one of the twelve Apostles and accordingly to affix it to Jude a Bishop of Jerusalem But of this there is no proof offered save only first That he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle of Jesus Christ Secondly That it was not translated into all languages and received into all Churches Thirdly That in the Catalogue of the Bishops of Jerusalem the fifteenth that is named is called Judas To the first of these it may be sufficient to answer that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostle of Jesus signifies one sent upon the services of Christ with commission from him so it is in effect all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of Jesus and so the latter as proper a style of any Apostle of Christ as the former But then secondly in the title of the Epistle which is the sense of the antient Church in this matter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jude the Apostle and in the Text it self there is a mark as characteristical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother of James which can belong to none but to Jude the Apostle To the second I answer as before to that of the second of Peter that this Epistle was not so universally known and undoubtedly received at first as other parts of the New Testament which notwithstanding it was yet soon after universally known and translated and received into the antient Canon and the Apostolicalnesse of the writing never so questioned by any as to assigne it any other Author or to doubt of the truth of any thing contained in it As for Jude the fifteenth Bishop of Jerusalem that opinion of his being the Author of it affixeth it to the time of Adrian whereas this Epistle by the subject of it common to it with the second of Peter and by the many passages of agreement appears to have been written on the same occasion and about the same time that the second of Peter was which hath already appeared see Note on
declared of them And that not only their sin their false doctrine and slie coming in was foretold but their punishment and destruction also by this famous coming of Christ to the destruction of his crucifiers appears 2 Thess 2. 8 c. where S. Paul foretelling it most probably referres to some prediction of Christ to this matter And such is that of Mat. 16. 25. that they that will save their lives shall lose them and only they that hold out and continue constant in their confession of Christ shall escape this ruine Mat. 10. 22. and 24. 13. And so this is the full meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men whose impostures first and then their vengeance also have been foretold by Christ Unlesse we should farther adde to this that the judgments that formerly fâ—ll on the like wicked men and the denuntiations of those judgments by Enoch c. v. 14. should here be referred to also as emblematical and typical predictions of the punishment that is sure to fall on these men upon that principle of divine judgment that they who are parallel in the sins shall be also in the punishment Ib. Denying the only Lord God The various readings in this place some having but the King's MS. leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God deserve to be considered If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be not read then the whole period will belong to Jesus Christ alone without any mention of God the Father and affirm of him that he is our only Master and Lord referring to his great work of our Redemption by which he thus purchased us unto himself to be his peculiar servants so as any other false Gods or Devils so as Simon Magus that now set up against him must never have any part of our honour or worship or obedience from him But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be read then it will be doubtfull which of these two senses is to be affixed to it For 1. it may be thus rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our only Master God and Lord Jesus Christ making those three the several attributes of Jesus Christ viz. that he is first our only Master secondly our only God and thirdly our only Lord. And this understood in the Catholick sense of the antient Fathers and Councils is a most divine truth that Christ is our Master by title of Redemption and our only Master not excluding God the Father and God the holy Ghost for as he and his Father are one so he and the holy Ghost are one also but all other pretenders such as Simon that thus assumed to himself to be that truly which Christ said he appeared to be here on earth and so in like manner in the same way of interpretation that Christ is our only God only Lord. And this interpretation proceeds upon that way of punctation which is ordinarily retained in our Copies no comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God but all read in one coherent sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our only master God and Lord Jesus Christ A second rendring may also possibly belong to it in case there were or ought to be a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God For then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God being separated from that which follows would denote God the Father and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only master must belong to him which if it doe then it must be affirmed of these Gnostick-hereticks the followers and worshippers of Simon that they did deny God the Father our only master as well as they denied our Lord Jesus Christ And so indeed we read of him that he assumed to be that God who appeared to Moses in mount Sinai and accordingly the statue was erected to him at Rome and that is the meaning of exalting himself above all that is called God 2 Thess 2. 4. and of what Irenaeus saith of him that he affirmed himself to be sublimissimam virtutem hoc est eum qui sit super omnia Pater the sublimest vertue that is him who is the Father above all things and that the Jews God was one of his Angels and a great deal more See 2 Thess 2. Note e. V. 7. Eternal fire The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places Mat. 18. 8. and 24. 41 48. signifying the fire wherein the damned are tormented day and night for ever and ever Rev. 20. 10. it is yet thought probable that in this place being applied to these cities of Sodome c. it should be taken in another notion for an utterly-destroying fire such being the fire and brimstone that fell on those cities But for this there appeareth no necessity but on the other side there is a conjuncture of all circumstances of the Context to perswade the understanding it here of the fire of Hell as in all the other places For first It is evident that Sodome and Gomorrah and the cities about them signifie in this place the inhabitants of those cities for to those only and not to the walls and buildings of the cities belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication And then sure those that suffer the vengeance of eternal hell and therein are set forth for an example what we Christians falling into the like courses are to expect are not the walls but the inhabitants also Now of these it is here affirmed in the Present-tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that thus formerly sinned are set forth a pattern or an example as men which are punished are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffering or undergoing at the present when Jude writes it the vengeance of eternal fire Of the unbelieving Israelites he had affirmed v. 5. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist destroyed them of the Angels v. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having not kept but forsaken their principality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter-tense he hath kept them under darknesse ineverlasting chains unto the judgment of the great day and so of these cities in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having gone But now in the latter part of the verse it is only in the Present-tense they are proposed or set forth a pattern or an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Present undergoing or suffering the vengeance of eternal fire either not at all referring by those words to their long agoe past destruction by fire and brimstone which was notorious in sacred story and so sufficiently intimated in the very mention precedent of Sodome and Gomorrah or if he did yet withall considering it as a judgment still continued then begun as an essay significative of what followed but still protracted without any release they still suffer or undergoe that vengeance of fire which fire is withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never likely to have an end And this is the exactest and properest
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and that denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or filthinesse for so many antient Copies the King's MS. and that in Magdalen Coll. Oxon. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or the glory of the truth for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †with â—eâ—gned speeches they will gain you to inordinate lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or to keep them punished unto judgement for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And condemned the cities to subversion and burnt them to ashes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †conversation of those which broke all laws in their uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * toâ—mentedwith their unlawful works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unrighteous being punished unto the day of judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dating men contumacious or arrogant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †tremble not when they raiâ—e at glories 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 Whereas the Angels of light being sure in a condition of greater power and height then any Christians or men on earth doe not deal so with the rulers of darknesse Jude 9. note e. when upon any occasion they accuse or implead them before God or wage any dispute with them Jude 9. * a contumelâ—ous indictment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †irrational natural living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to raven and to corrupt †rioting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * perhaps love feasts †of the adulteresse * cease not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ensnaring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * inordinate lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Rom. 1. h. †springs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * driven by a black wind †blacknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * insnaâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * had really escaped those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or had a little or a little while agoe escaped for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hath been overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †abominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or return backward or to what was behind for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But that of the true proverb is befallen them The dogge returning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Câ—im 4. Par. 6. * l. 4. p. 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * your Apostles for the Kings M S. â—ead◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the end of the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †except that * For they that are of this mind are ignorant †there were heavens from of old the earth confisting of water in the midst of water by the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or 〈◊〉 sake for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being on 〈◊〉 shall be 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †these shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hastning the coming and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â—ut ◠†or deliverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or in all his Epistles for the King's Ms. leavuts own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among which things some are hardi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Kings MS. reads iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to Epistles * by the seduction of abominable men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Prafat 〈◊〉 Peasche haâ— to ah see Shickard Happeruseâ—â— Bechâ—noth p. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the Apostle John for the copies generally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And Kai * seen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †partake with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and our partnership be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †completed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * partnership 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or we have partnership with him for though in the Kings's MS. there be here a lacuna yet the space is not large enough for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but fit for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is agreeable with v. 6. * not sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that we have known him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I have known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in this man hath the love of God been truly perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or the word which ye heard from he beginning is the old commandment †a thing which is true in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or in us because the shadow passeth for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * sâ—andal 〈◊〉