himself shall joyne together with the Jewes to destroy me and when they doe so shall find nothing to lay to my charge nor indeed have they power to doe me any hurt Satan whose office it is to be Gods executioner on sinners finds no sinne in me so to punish and so could not put me to death but that in obedience to my Fathers will I mean voluntarily to lay down my life Arise from table let us be gone meet whatever comes and to shew you how willing I am to lay down my life let us goe to the place where Judas waits to betray me ch 18. 3. Annotations on Chap. XIV V. 15. Love The notion of loving God in Scripture but especially in the New Testament seems most fitly to be taken from one most eminent act and expression of love amongst all men viz. that of doing those things which are esteemed most gratefull and acceptable to the beloved either as tending most to his good or any other way most desirable to him For this indeed is the one expression of loving one another all other being effects of love to our selves But because God wants no contributions of ours to the advancing of his good or indeed of his glory and our onely way of doing gratefull things to him is our performing what he commands therefore it is consequent that our obedience to the will or commands of God in the highest and most perfect manner is styled the loving of him being indeed the prime if not only way of demonstrating our love to him So here If ye love me keep my commandements if ye are so affected to me as to desire to gratefy me obedience to all my precepts is the way of doing it So v. 21. He that hath my commandements and keepeth them he it is that loveth me c. and I will love him and as the most gratefull thing to him that can be done from one lover to another I will shew my self to him So v. 23. If any man love me he will keep my word my father shall love him and we will as the most gratefull obliging thing again come to him and make our abode with him and so v. 24. 1 Joh. 2. 5. He that keeps my word in him is the love of God made perfect and ch 5. 3. this is the love of God that we keep his commandements And so saith Christ ye are my friends if ye doe whatsoever I command you From whence it is that as in some places compared together love is equivalent or parallel to keeping the commandements of God as Exod. 20. 5. Deut. 5. 9. Gal. 5. 6. compared with 1 Cor. 7. 19. and disobedience to enmity Rom. 8. 7. Jam. 4. 4. so the whole condition available to our acceptation with God and salvation is oft express'd by this style of Love And because those duties that are to be perform'd to God immediately are most acceptable and gratefull to him but especially that of confessing him and in despight of dangers and death it self keeping close to him therefore that is many times express'd by loving of Christ 1 Cor. 8. 3. 16. 22. Ephes 6. 24. Ja. 1. 12. Revel 2. 4. Another notion there is of the love of God a desire of union and neer conjunction with him but this but seldome look'd on in the Scriptures V. 16. Comforter The word Paraclete in the Greek comes from a word of a large and so ambiguous signification and consequently may be rendred advocate exhorter or comforter and every one of these doe fitly accord to the offices of the Holy Ghost among the Apostles on whom he was to descend and ever since in the Church and therefore ought not to be so rendredby any one of these as to exclude the others but to be left in the latitude of the signification which belongs to the Greek word Yet the truth is one notion there is of the word which seems to be especially referr'd to both here when he is called Paraclete and c. 16. 8. as shall there appear and that is the first notion that of an advocate or interlocutor an advocate of the Christian's cause with God Rom. 8. 26. and so also with men teaching the Apostles what they shall say when they are brought before Kings c. Mat. 10. 20. and an advocate or actor of Christs cause against the world of unbelievers and crucifiers Joh. 15. 26. and efficaciously convincing the adversaries Joh. 16. 8. and this is the notion of the word retained among the Talmudists who continue the Greek word without the termination and set it in opposition to ãâã ãâã ãâã ãâã ãâã an accuser And proportionably to what is here said of ãâã ãâã ãâã ãâã ãâã must I suppose be resolved of ãâã ãâã ãâã ãâã ãâã Act. 9. 31. not that it be restrained to note comfort particularly but be taken in the latitude for the whole work of the ministery to which the Apostles were set apart and consecrated and enabled by the Holy Ghosts coming down upon them and so indeed the word is generally used in the Acts to denote the preaching of the word speaking to the people as the Apostles did in the synagogues or elsewhere to tell them their duty of all kinds So Act. 11. 23. ãâã ãâã ãâã ãâã ãâã the summe of his speech or sermon to them all was that they should cleave unto the Lord. So Act. 14. 2. ãâã ãâã ãâã ãâã ãâã preaching to or interceding with them to abide in the faith and 15. 32. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã c. 22. with much speech they exhorted or taught or preach'd to the brethren So ch 16. 40. ãâã ãâã ãâã ãâã ãâã they preach'd to or exhorted them So ãâã ãâã ãâã ãâã ãâã Act. 13. 15. a word of exhortation according to their custome of saying something seasonably to the people at their publick assemblies after their reading of the Law c. So Act. 15. 31. the whole message of the Synod at Jerusalem and their decision of the controversie is called ãâã ãâã ãâã ãâã ãâã exhortation V. 20. And I in you The word ãâã ãâã ãâã ãâã ãâã in this writer especially hath oft a peculiar elegancy in it and is not fully understood but by adding the word So in the rendring of it so also I and then it hath an influence on the former part of the period and makes that the first part of a similitude or comparison as it is it self the ãâã ãâã ãâã ãâã ãâã or second Thus it is oft in other places see c. 6. 56. ãâã ãâã ãâã ãâã ãâã as he remaineth in me so also I in him So ãâã ãâã ãâã ãâã ãâã 1 Jo. 4. 15. ãâã ãâã ãâã ãâã ãâã as God abides in him so he also in God and again v. 16. and here in this verse where two parts not three of conviction seem to be set down as the effects of Christs resurrection c. 1. They shall
ãâã to establish applied here to ãâã ãâã ãâã ãâã ãâã testimony may perhaps literally referre to the forinsick customes among the Jewes where there being three parts of their Judicial processe first ãâã ãâã ãâã ãâã ãâã the entring of the cause secondly ãâã ãâã ãâã ãâã ãâã stabilitio litis the establishment of the matter in dispute thirdly ãâã ãâã ãâã ãâã ãâã Job 29. 16. the searching into the cause the second of these may be here literally rendred ãâã ãâã ãâã ãâã ãâã confirmation or establishment For that second consisted in the interposing of an oath on one side which is therefore called ãâã ãâã ãâã ãâã ãâã Heb. 6. 16. the end of contradiction that is of that affirming and denying which was formerly lawfull betwixt the actors till the oath on one side had given the Judge some reason to incline that way and that is said to be ãâã ãâã ãâã ãâã ãâã in that place for the seiling or establishing the cause in that sense wherein the Romane law saith ãâã ãâã ãâã ãâã ãâã Psellus ãâã ãâã ãâã ãâã ãâã v. 1243. an oath takes off the Judge from that dubiousnesse that before he was in one affirming and the other denying the same thing By analogie to this the preaching of the Gospel by the Apostles being called ãâã ãâã ãâã ãâã ãâã a testimony or witness viz. that which the Apostles gave in to the testifying the truth of the Gospel being eye-witnesses thereof this testimony may be said to be established or confirmed when beside the first preaching of it more light and knowledge and evidences have been afforded to the removing of all ignorance or doubt from mens minds And so the meaning of the phrase here ãâã ãâã ãâã ãâã ãâã will be clearly this that the Gospel which we first preach'd the testimony which we gave of Christ hath since by sufficient probation been made good among you to incline you to consent to the truth of it V. 19. Wisdome The word ãâã ãâã ãâã ãâã ãâã signifies three things in these books sometimes the mind or intellectual faculty Mar. 12. 33. where God is to be loved with all thy mind see Note on Rom. 1. l. secondly an habit of science or prudence as here thirdly perspicacity Ephes 3. 4. 2 Tim. 2. 7. V. 20. Disputer What is the meaning of ãâã ãâã ãâã ãâã ãâã in this place is not easie to determine because as the word it self so the adjunct ãâã ãâã ãâã ãâã ãâã is very capable of a double notion for if ãâã ãâã ãâã ãâã ãâã be rendred of this world then it will seem to signifie the Heathen world and so ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã all be interpreted accordingly ãâã ãâã ãâã ãâã ãâã the wise moralist as the seven wise men of Greece and Socrates after who for the moral learning was by the Oracle proclaimed the wisest man in the world and ãâã ãâã ãâã ãâã ãâã the learned philologer literator as Tertullian renders it and ãâã ãâã ãâã ãâã ãâã the searcher or indagator into the nature of things which the Hebrews call ãâã ãâã ãâã ãâã ãâã this world the philosopher or natural magician And so the next words would encline one to understand the place the wisdome of the world ver 20. and the world which by wisdom knew not God ver 21. looking most directly upon the heathen Philosophers who are by Baruch described in these words ch 3. 23. ãâã ãâã ãâã ãâã ãâã they that seek out or search wisdom on the earth But then if ãâã ãâã ãâã ãâã ãâã be rendred of this age then it may more probably referre to the Jewes as ãâã ãâã ãâã ãâã ãâã chap. 2. 6. must signifie the chief of the Jewes of that age which crucified Christ ver 8. that is caused him to be crucified and there is mention of those v. 22. and 23. and then ãâã ãâã ãâã ãâã ãâã may belong to the Jew and denote their ãâã ãâã ãâã ãâã ãâã naturallists that undertook to know every work of the creation and so likewise ãâã ãâã ãâã ãâã ãâã will belong to the Jew and signifie him that is skill'd in their laws and which interpreted them to the people according to the literal sense their Doctors and then ãâã ãâã ãâã ãâã ãâã will have a peculiar notion among them also For it was the custome of the Jewes for many of the learned among them to sit in the Synagogue and to speak all of them by way of discussion or debate to the same matter as to find out the true sense of a piece of Scripture and to that custome 1 Cor. 14. 29. seems to referre Let the prophets speak two or three c. whence it is that this Synagogue where they did this is called ãâã ãâã ãâã ãâã ãâã the house of searching or inquisition and to that custome perhaps referres that which is said of Christ Luk. 2. 46. that in the midst of the Doctors he heard and asked questions So he that interprets the Scripture mystically and allegorically is called ãâã ãâã ãâã ãâã ãâã the master of inquirie or mystical disquisition and absolutely ãâã ãâã ãâã ãâã ãâã a searcher or inquirer that is literally ãâã ãâã ãâã ãâã ãâã and that mystical or allegorical sense ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the way of inquiry and ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and so ãâã ãâã ãâã ãâã ãâã inquisitio Psalmorum the searching of the Psalmes see Elias Levita in the word ãâã ãâã ãâã ãâã ãâã And then the ãâã ãâã ãâã ãâã ãâã will be the Jewish doctors which among themselves inquired into the truth of Scriptures which Christ seems to call ãâã ãâã ãâã ãâã ãâã searching the scriptures Joh. 5. 39. but found not Christ there as they might have done believed him not Thus is the word used Act. 6. 9. where several men are said to rise up ãâã ãâã ãâã ãâã ãâã talking with Stephen as the Jewish doctors use to doe one with another about the sense of Scripture and Act. 9. 29. 't is said of Paul that ãâã ãâã ãâã ãâã ãâã he talked and debated with them about the sense of Scriptures concerning the Messias This custome of the Jews seems to be referred to by this word but yet whether the other circumstances of the place which referre it rather to the Heathens may not so farre prevail as that it may be fit to pitch upon a middle interpretation of the word and to apply this custome of the Jews to secular inquiries in the heathen schools I shall leave it to be considered and onely add that the making of this place to agree with that of the Prophet Isa 33. 18. seems to be a matter of some difficulty the Text there looking another way viz. by way of admiration how thâ taxes that were exacted in the time of the siege were so suddenly ceased For that is the meaning of Where is the
't is evident that God's power and mighty work of deliverance such as had been shewn in rescuing the Israelites out of Aegypt is the thing there meant by my Spirit for thus the words are introduced being spoken of the re-edifying of the Temple According to the word that I convenanted with you when ye came out of Aegypt so my Spirit remaineth among you and therefore as an effect of confidence in that power it follows Fear ye not which can no way pertain to the pretensions of the Enthusiast § 22. Having taken this view of the chiefest of those places which have been deemed favourable to the pretenders of New light and discovered the mistakes of them I proceed to the second branch of my method the setting down the form of sound doctrine in this matter and that will be most fitly done by these steps and degrees § 23. 1. That all knowledge of God's will is confessedly as every good gift from God communicated by those means and degrees which God hath been pleased to chuse the light of Nature the Revelations and Oracles and Voices from heaven to the Fathers and at last by his own Son Jesus Christ and his Apostles commissionated by him which being the last method or way of Revelation which we have reason to expect our whole duty is hereby resolved to be contained and set down in those laws of the Old but especially of the New Testament which make up the Christian Canon or Rule § 24. 2 dly That any farther light then that which is thus afforded us cannot in any reason be pretended to by any or so as may satisfie himself or others unless it may appear by means sufficient to convince a rational man 1. in general that it is agreeable to the oeconomie under the Gospel that any one after Christ and his Apostles and others of that first age extraordinarily endowed should to the end of the world be called to the office of a Prophet as that signifies one that is sent to make known de novo to publish God's truth or will unto men and 2. that he particularly is such a Prophet and so sent and by authentick testification of Divine miracles or of mighty works which neither man nor devil can work without the assistance of an omnipotent power demonstrated and evidenced to be so § 25. 3 dly That if it should now be affirmed that any man is or since the Apostles age hath been thus endowed it would be under a very strong prejudice from the contrary opinion of the whole Church of God for 15. Centuries who having received the Books of the Old and New Testament for the one constant durable Canon of Faith must be supposed to resolve that nothing else shall ever be added to that Canon that is no new Revelations shall ever be made for if they should our Faith must be regulated by them as well as by any part of God's word already received and therefore in all reason this affirmation must be testified by arguments or proofs fit to out-ballance so great an authority which cannot be by any one mans affirmation of himself whose testimony in this matter is of no validity and yet 't is evident that there are no other § 26. 4 thly That the understanding the word of God contain'd in the Scripture is no work of extraordinary illumination but must be attained by the same means or the like by which other writings of men are expounded and no otherwise In other writings some things are so plain that by the strength of common reason any man that is master of that and understands the language wherein they are written may understand them others have such difficulties in them arising either from the conciseness or length of style or sublimity of the matter of the discourse or intermixture of old forgotten customes c. that there will be need of proper helps in each of these to overcome the several difficulties And so it is in the understanding of Scripture those places that are plain want no farther illuminating either of the medium or of the eye to discern or understand the meaning of them and for the searching to the bottome of the greater depths 't is as certain that the use of humane means doth ordinarily assist and conduct us successfully as observation of the usage of the word or phrase in other places considering the customes of the people the scope of the writer and many the like and when it doth not so 't is visible that it is from my want of such assistances which when I after come to meet with I get through the difficulty and by growth in knowledge and observation doe come as perfectly to understand the more abstruse passage to day as I did the more perspicuous yesterday And indeed if extraordinary illumination were required to understand the more difficult places of Scripture it could not be denied to be necessary to all the most easie also It being evident that the plainest precept in the original language which alone is the word of God is as inexplicable by him that understands not Greek or Hebrew as the closest subtilest arguings in S. Paul's Epistle and so no man should be acknowledged to understand any part of God's will but the Saint that knows all of it a supposition most evidently contrary to those many Texts of Scripture which suppose men to know the will of God which they doe not practise § 27. 5 thly It is most true that there is need of the concurrence of God's assistance and blessing his grace and his providence to the use of all ordinary means to render them successfull to us and so there is need of God's illuminating Spirit to assist our weak eyes our dark faculties But then this Illumination is but that which is annexed to the use of the means and not that which works without them and this act of his providence is a suggesting of means which had not otherwise been thought of had not God by his good hand directed to them which he doth not by any inspiration but by offering of occasions which humane industrie is left to improve and if it doe not receives no benefit by them And so still this is the old light which hath commonly been afforded the diligent no new illumination for the Enthusiast And of this sort of illumination three things are observable 1. That it is not discermble to be such in the principle but onely in the fruits of it 't is not nor can it without miracle be known by any that it is divine illumination nor consequently that it is true the suggestions of my own fancy nay of the devil may be mistaken for it but only by the agreeableness of it with those truths which are already revealed from God and that are by other evidences then that of the private Spirit known to be so revealed nay that agreeableness with Divine is not alwaies sufficient to define it an Illumination for my fansie may and
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 ãâã ãâã ãâã ãâã ãâã that is compounded of God and spel the word ãâã ãâã ãâã ãâã ãâã 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 anâe after it So in the Treatise De veteri Testame to ãâã ãâã ãâã ãâã ãâã call ãâã ãâã ãâã ãâã ãâã aelc ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã boc One is Proverbs i. e. by-spell book and again ãâã ãâã ãâã ãâã ãâã by-spell of wisedome Some remains of the use of this word are still among us as when a charm carmen ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã or good word i. e. a. Gospel According to Matthew ãâã ãâã ãâã ãâã ãâã is no more than this That story of Christ which Matthew one of Christ's disciples and Apoâtles 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã he wept whereas Matthew hath ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
ãâã ãâã ãâã ãâã ãâã that is he that even now kept the book of taxes for so ãâã ãâã ãâã ãâã ãâã was the name of them that set down the publick acts as also the customes and taxes and revenues of the Kings and so Where is the ãâã ãâã ãâã ãâã ãâã the weigher that is the receiver of money for so they received it by weight and lastly where is the numberer of towers he that reckons and assesses the several houses of the city every one according to their bignesse which was in order again to the exacting of taxes From this matter that of this text is distant enough and yet may that be so farre here accommodated as to expresse an admiration here as it was there at a strange sudden change wrought among them although the matter of the change was very different And yet for the words also they thus farre agree that aâ there was Where is the scribe so here though in another sense where is the scribe that is doctor or learned man there the Scribe to register the taxes the notary here the learned man or doctor of the Law as there ãâã ãâã ãâã ãâã ãâã the weigher so here with the change but of letter without any of the sound ãâã ãâã ãâã ãâã ãâã the intelligent or wise and lastly as there the numberer of towers so here the enquirer disquisitor of this world that speaks his sense among others by way of debate or discussion to find out the truth as there in the making an assesment they debated the rate or value of every house to proportion it accordingly And such applications as these by way of accommodating places to very distant senses especially when the words in the Greek translation will bear them though the Hebrew will not so well is no extraordinary or strange thing in the New Testament that of Christ's going with his parents to Nazareth that the saying might be fulfilled He shall be called a Nazarite that is the title of ãâã ãâã ãâã ãâã ãâã a branch belongs to him will appear to any as strange and farre off as this CHAP. II. 1. AND I brethren when I came to you came not with excellency of speech or of wisdome declaring unto you the testimony of God Paraphrase 1. I said I preach'd not the Gospel to you in any eloquent words c. 1. 17. from whence to this place all hath been brought in on that occasion by way of parenthesis and now I resume it again because it is a thing laid to my charge by some of you that I am too plain and mean in preaching the Gospel to you An accusation or charge which I am most ready to confesse 2. For I determined not to know any thing among you save Jesus Christ and him crucified Paraphrase 2. For I thought it not any way proper for me to goe about to mend God's method and when he had determined the sum of our doctrine to be the doctrine of Christ which he taught in his life time together with the confirmation of it by his death through which also we have many precious advantages as pardon of sins through his satisfaction c. not excluding also but taking in in an eminent manner his resurrection it had been unreasonable to think of preaching any thing to you but this doctrine thus confirm'd see chap. 1. 17. 3. And I was with you in weaknesse and in fear and in much trembling Paraphrase 3. And accordingly when I was among you I was in the like manner as Christ when he was here on earth very ill used see note on Rom. 8. m. Gal. 4. a. persecuted for my preaching and in continual fear of the utmost dangers Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached 4. And my speech and my preaching was not with enticing words of mans wisdome but in note a demonstration of the Spirit and of power Paraphrase 4. And as for powerfull speaking that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said such as humane writings are content with but in plain demonstration from the prophecies of the old Bible or the voice of the Spirit since and the miracles done by Christ under the Gospel 5. That your faith should not stand in the wisdome of men but in the power of God Paraphrase 5. That the ground of your faith may not be humane eloquence c. but the arguments of perswasion which God hath thought fit to make use of 6. Howbeit we speak wisdome among them that are perfect yet not the wisdome of this world nor of the princes of this world that come to nought Paraphrase 6. Mean while the things which we teach are to those men which are arriyed to the highest pitch of wisdome divine and perfect wisdome not that which this age boasts of or depends on or in which the rulers of the Jewes v. 8. doe excell for all these are now a perishing their learning and they ready to come to nought 7. But we speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory Paraphrase 7. But that wise dispensation of God's in giving us his Son which was hidden under the Jewish types and only darkly spoken of by the Prophets but by God determined from the beginning to be now revealed to us to the very great honour of us to whom it is so revealed 8. Which none of the princes of this world knew for had they known it they would not have crucified the Lord of glory Paraphrase 8. A thing which is not to be imagined that the chief men among the Jewes v. 6. see note on ch 1. c. understood any thing of for if they had they would sure never have put him to death appearing by the voice from heaven and his miracles as well as by their own prophecies to be God himself come down from heaven 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Paraphrase 9. To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose that God prepares for them that depend on him all faithfull pious men such things as they never imagine or hope for such is the revelation of his mercifull designes toward us in the Gospel 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Paraphrase 10. And these hath God made known to us not by any fallible deceivable way but by sending down his Spirit upon the Apostles which leading them into all truth teaching them all things reveals even these deep mysteries unto us which be they never so secret in God must needs be known
at large explained Note on Mat. 24. b. to signifie the coming of Christ as a Judge to destroy the Jewes as Psal 96. 13. For he cometh for he cometh to judge the earth and as Psal 97. 5. the hills melted like wax at the presence of the Lord the very ãâã ãâã ãâã ãâã ãâã here and by that means to rescue those that were persecuted by them and this is by Saint Iames c. 5. 7 8. called by this title ãâã ãâã ãâã ãâã ãâã the coming of the Lord and that then ãâã ãâã ãâã ãâã ãâã approaching and farther expressed v. 9. by the Iudge standing before the doores and so there is little reason to doubt but that it so signifies here 'T is true indeed that 1 Thes 4. 15. ãâã ãâã ãâã ãâã ãâã the coming of the Lord is used for the final day of doom but the phrase here appears not to referre to that place for after the description of that to the end of that fourth Chapter the Apostle c. 5. begins ãâã ãâã ãâã ãâã ãâã but concerning the times and seasons as of somewhat which was then approaching and presumed to be sufficiently known among them and on that subject he tels them that they know that the day of the Lord cometh as a thief in the night Now to this coming of the day of the Lord it is that the Apostle here refers in this second Epistle that which he had said of it in the first Epistle and particularly the ãâã ãâã ãâã ãâã ãâã suddain destruction v. 3. being misinterpreted by some of them and changed into ãâã ãâã ãâã ãâã ãâã the day of Christ is instantly approaching as may appear by the end of the second verse where the very phrase is used the day of the Lord which therefore is to be taken for the interpretation of ãâã ãâã ãâã ãâã ãâã the coming of Christ v. 1. the one as well as the other ordinarily denoting this judgement of Christs upon the Jewes see Note on Rom. 13. d. And then the ãâã ãâã ãâã ãâã ãâã our assembling to him must be proportionably explained to signifie that greater liberty of the Christians to assemble to the service of Christ the freedom of Ecclesiasticall assemblies which was a consequent of that great judgement on the persecutors in the times of Vespasian and Titus See Note on Rev. 1. b. and c. 5. 10. and c. 7. 15. Thus is the phrase used 2 Mac. 2. 7. where God's gathering his people again together an effect of his receiving them into mercy is his giving them the liberty of the Temple and his service there And so ãâã ãâã ãâã ãâã ãâã the assembling of themselves Heb. 10. 25. is their meeting together in the publicke service of Christ And this as it was an happy consequent of this deliverance so was it to be used as a solemne means of expressing their gratitude to Christ who had thus delivered them and so was peculiarly a gathering together ãâã ãâã ãâã ãâã ãâã to him Paraphrase 6. ãâã ãâã ãâã ãâã ãâã V. 2. Is at hand The word ãâã ãâã ãâã ãâã ãâã here notes the immediate approach of this day or the instant coming of it So ãâã ãâã ãâã ãâã ãâã the things just at hand Rom. 8. 38. and 1 Cor. 3. 22. are set opposite to ãâã ãâã ãâã ãâã ãâã the things to come which were future but after some time not so immediately to come to passe And this being the direct and exact notion of the word is a key to the whole matter For that this day was ãâã ãâã ãâã ãâã ãâã drawing neer had been oft affirmed by the Apostle and as Lactantius saith see Note on title of the Epistle to the Rom. a commonly foretold by Peter and him in all their preachings and 1 Thes 5. 1. he had farther given them warning that it would come as a thief in the night that is on a suddain unobservably or unexpectedly This it seems was mistaken by them and the suddainnesse and unobservablenesse of it when it should come interpreted by some to denote the immediate instant approach of it at that time wherein he spake This error of theirs they founded on three things first on the Revelations which some had received in this matter and which were understood to this sense which it the meaning of ãâã ãâã ãâã ãâã ãâã by spirit the spirit of prophecy either truley such or pretended to be such secondly on the discourses and affirmations of S. Paul when he was among them which is the meaning of ãâã ãâã ãâã ãâã ãâã by word of mouth thirdly on the words of his former Epistle where he had said c. 5. 2. that it cometh as a thief in the night and that when they said Peace and safety ãâã ãâã ãâã ãâã ãâã then a speedy distruction invadeth them which last they interpreted as if he had said ãâã ãâã ãâã ãâã ãâã that it were now instant or present at hand and so founded their doctrine upon Saint Paul which is the meaning of ãâã ãâã ãâã ãâã ãâã as if we had thus taught either by word of mouth or hy that Epistle or by both that this day of the Lord was now instantly a coming where as the mistake was no more then by interpreting ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã the approach when they said Peace that is when they least look'd for it by the being now immediately at hand so it was an error of ill consequence and directly contrary to what the Apâstle had taught them when he was with them v. 5. and therefore their embracing it was justly branded by him with the title of ãâã ãâã ãâã ãâã ãâã being suddainly shaken from the sense understanding or notion of that coming which he had imparted to them And besides it was a mistake that he foresaw would shreudly disturb them when looking for it according to that belief they should find themselves defeated and soâte tempted to call the Apostle truth in question from whom they took themselves to have it And as this would be apt to give them doubts of the truth of the whole Gospel which they had believed on the same authority so would the sharpness of the present persecutions be in danger to shake them quite out of their constancy when they found themselves thus deluded in their expectation of relief and this is the meaning of ãâã ãâã ãâã ãâã ãâã being troubled And accordingly we finde in S. Peter 2. Epist c. 3. v. 4. that many thinking Christs promise broken concerning this his coming went over to the Gnosticks joyned with them in infidelity and carnality walking after their own lusts and saying Where is the promise of his coming V. 3. falling awayâ That ãâã ãâã ãâã ãâã ãâã in its natural signification imports no more then abâecssion or departure is clear by the Verb ãâã ãâã ãâã ãâã ãâã from which it immediately comes So Act. 15. 38. when 't is said of John ãâã ãâã
ãâã ãâã they affirm some meats to be ill see Col. 2. Note i. V 5. Word of God The word of God in this place by which meats are said to be santified that is rescued and freed from all uncleannesse or pollution so that they may lawfully be used enjoyed is certainly that word of truth now revealed in the Gospel which frees the Christian from those observances For this onely can satisfie conscience that it is lawful to doe so and consequently that it may be done with faith or assurance that they doe not sinne And as this secures us in general that no meat is now unlawful to a Christian under the Gospel so to make it in the particular lawful to each one the addition of prayer is the onely requisite meaning by that the prayer of faith coming to God with the assurance it is lawful and acknowledging it to be received of him and praying for his blessing upon it V. 8. Profiteth little ãâã ãâã ãâã ãâã ãâã is not to be taken in a sense wherein little signifies nothing at all but as when it is set in comparison and opposition to some greater matter as here in opposition to ãâã ãâã ãâã ãâã ãâã for all things as in that speech of Plato's ãâã ãâã ãâã ãâã ãâã Socrates is a little to be considered but truth much V 13. Reading ãâã ãâã ãâã ãâã ãâã Reading is the rendring of the Hebrew ãâã ãâã ãâã ãâã ãâã set opposite to the ãâã ãâã ãâã ãâã ãâã traditions which the Rabbines call the oral word in the holy Scripture so called because none but that was suffered to be read in the Church but this not simply read but expounded also See Note on 1 Cor. i. c. V. 15. Meditate The word ãâã ãâã ãâã ãâã ãâã is Agonistical saith Peter Faber and belongs to the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in which the young men are exercised in Ephebâeo and from thence 't is applyed to exercises in the Schools Declamations c. So Hesychius ãâã ãâã ãâã ãâã ãâã it signifies to exercise as well as to take care or meditate and so the relation which here it hath to proficiency doth inferre CHAP. V. 1. REbuke not an Elder but intreat him as a father and the younger men as brethren Paraphrase 1. Deal not rigidly with a Bishop of the Church see note on Act. 11. b. have that respect to his office that whenever there is need of thy exhortation thou doe it as to a father of the Church with all humble respect to him And for any inferior officers in the Church let thy rebukes and correptions be fraternal and full of kindnesse and friendlinesse to them 2. The elder women as mother the younger as sisters with all purity Paraphrase 2. Behave thy self toward women the antienter sort or widows of the Church with great respect the younger with modesty and civility abstaining from any behaviour toward them that may savour any thing of wantonnesse or turpitude 3. Honour note a widows that are widows indeed Paraphrase 3. Let those widows which have neither husbands nor children be respected and relieved see note d. by you that is by the Church out of thier stock which is intrusted to your disposing 4. But if any widow have children or nephews let them learn first to shew peity at home and to requite their parents for that is good and acceptable before God Paraphrase 4. But if any widow which is a Christian be not perfectly destitute but have children or grandchildren let them relieve and take care for her as a part of their family v. 16. this being due by way of gratitude see note on c. 3. f. to the parents which have done so much for them and so consequently that which as God approves of so he requires at their hands 5. Now she that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day Paraphrase 5. But the widow that is truly so and is fit to receive relief from the Church is she that is wholly destitute hath none of her children to relieve her no body but God to hope in or rely on and so continues hoping and praying at set constant times continually without any other cares to distract or businesse to employ her 6. But she that liveth in pleasure is dead while she liveth Paraphrase 6. But she that abstaines from marrying not in order to peity but that she may live the more at her own disposal she is not to be counted a widow or vitall member of the Church but a kind of carcasse or piece of noisomnesse in it 7. And these things give in charge that they may be blamelesse Paraphrase 7. Give these rules that none but blamelesse persons may be taken in and those that have need of it 8. But if any note b provide not for his own and especially for those of his own house he hath denied the faith and is worse then an infidel Paraphrase 8. But if any man or woman doe not maintain those that belong to them especially those of their family as their parents clearly are having a right to live in their house and a propriety tobe maintained by them or that they take care for and relieve them supposing they are able to doe it that man or woman doth quite contrary to the commands of Christ and indeed performs not that duty to parents that even infidels think themselves obliged to doe 9. Let not a widow be taken into the number under threescore years old having been the wife of one man Paraphrase 9. Let none be listed as a widow into the number of those that are to be maintained by the Church see note on Tit. 2. a. under the age of sixty nor any that have parted with their husbands and marryed again see note on c. 3. b. 10. Well reported of for good works if she have brought up children if she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted if she have diligently followed every good work Paraphrase 10. And let them be such as have by their acts of duty and charity approved themselves to those among whom they have lived in all things of which their condition hath been capable such are good carefull education of their children hospitality friendlinesse and humility and submission to the meanest offices for the relief of those that stand in need care for all that are in any distresse and in brief seeking occasions for all works of charity and not onely embracing them when they have been offered 11. But the younger widows refuse for when they have begun to note c wax wanton against Christ they will marry Paraphrase 11. But receive not into the Church-offices those widows that are under that age for there will be danger of such that they will be weary of their employment in the Church of living in
imaginable that of those other three which had so lately been affirmed to testifie the same v. 6. this would have been affirmed in other so much plainer words ãâã ãâã ãâã ãâã ãâã are to one purpose or agree in one If there had been any reason thus to vary the phrase it would probably have been by applying the obscurer phrase to those three of whom it had been before sufficiently affirmed and the more perspicuous and explicite to the three in heaven of whom it had not been formerly affirmed and not so directly contrary as here we finde it is Secondly the only reason pretended why ãâã ãâã ãâã ãâã ãâã are one should not inferre really as literally it doth the unity of the Trinity being this because ãâã ãâã ãâã ãâã ãâã agree in one is attributed to the three on earth That argument is of no kinde of force for the parallel here held between those in heaven and those on earth being only in respect of the testimonies and of the number of the testifiers there is no necessity that the Apostle or we should extend it to all other circumstances or if there were it would be as reasonable to interpret the latter by the former the ãâã ãâã ãâã ãâã ãâã they are to one purpose by the ãâã ãâã ãâã ãâã ãâã they are one which were absurd and is not imagined as the former by the latter Indeed no reason for either of them But on the other side having to the mention of the three witnesses in heaven annex'd out of the Christian doctrine the ãâã ãâã ãâã ãâã ãâã these three are one it was reasonable when he came to the other three of whom that could not be affirmed to affirm of them as much as the matter would bear that is that they are ãâã ãâã ãâã ãâã ãâã testifiers to the same purpose though not ãâã ãâã ãâã ãâã ãâã of one and the same nature Lastly if it were granted that ãâã ãâã ãâã ãâã ãâã are one did note as ãâã ãâã ãâã ãâã ãâã doth the according of their testimonies yet that no way excludes the unity of the testifiers because both those senses may belong to the place and be true the unity of the testifiers necessarily inferring the according of their testimonies though the according of the testimonies inferâe not the unity of the testifiers And then both these being so consequent one to the other and so pertinent to the Apostle's purpose viz. the consent of all witnesses to the truth he had to prove and the words being in themselves so clear for the asserting of the unity there can be no pretence or reason to doubt but this is the importance of them One thing onely is here needful to be added that in the King's MS. and many other Copies a great part of these two verses is left out and in stead of them no more read but this ãâã ãâã ãâã ãâã ãâã For there are three that bear witnesse the spirit and the water and the bloud But of this it must first be observed that the ordinary reading hath the authority of many antient and all but one printed Copies secondly that the omission may have been casual by the error of some scribe who having transcribed in the Copie before him as far as ãâã ãâã ãâã ãâã ãâã his eye might by error passe to ver 8. where the same words are again repeated and so leap over what is in the midst and immediately subjoin what there immediately follows after ãâã ãâã ãâã ãâã ãâã Many examples of visible omissions on this occasion are observable in this and most other MSS. as might largely be evidenced and it is that to which the hast of transcribers and the necessity of taking off the eye from the Copie renders them very liable Which error being once committed in one Copie he that should come after and transcribe that might upon judgement and reason omit somewhat more viz. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã because those two parts of the verse being set distinctly by way of opposition to two for mer ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the former verse in which those two were being once lost these latter were by congruity to goe after them and to be left out also To which purpose it is observable that as to these two phrases there is yet a greater variety in the Copies the Syriack and Arabick having the ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and these three are one or to one purpose and many Copies having ãâã ãâã ãâã ãâã ãâã on the earth which yet have not the former verse which shews that the former casual error was first committed before this other which was taken up on judgement and that all that followed the one where there was no place of choice did not where there was choice chuse to follow the other Thirdly that it is not imaginable how if this of the King's MS. and those others were the right reading this which is now in the ordinary Copies should get in unlesse it were by grosse fraud and forgery for to the infirmities of a Scribe to which omissions may these additions cannot be imputable Fourthly that if the addition be thought imputable to a fraud on one side the leaving it out may much more reasonably be imputed to a fraud on the other side For first supposing it thus far equal that as the omission was useful to the Arrians and Anti-Trinitarians so the addition was of advantage to the Catholicks or Orthodox yet it is presently visible that the interest of those that were condemned in the Church as hereticks was far greater and the necessity more pressing on their part that I mention not the greater likelihood of hereticks adventuring to make use of such a forgery to leave out the words and commit this fraud then that of the Catholicks was to put them in For if the words be once acknowledged to be the words of Scripture it gives a conclusion to all the hereticks pretensions and it necessarily follows first that they that deny the Trinity most diametrically oppose the plain words of Scripture the ãâã ãâã ãâã ãâã ãâã these three here secondly that they that deny the Unity contradict distinctly S. John's affirmation of ãâã ãâã ãâã ãâã ãâã these three are one thirdly that they that deny the holy Ghost to be God and yet do not affirm him to be a creature and consequently conclude him to be nothing but the vertue and efficacy of God do oppose the plain words here which distinguish the holy Ghost from the Word and from the Father as much and in the same manner as the Word or second hypostasis from the Father on one side or from the holy Ghost on the other And so as long as these words stand in force it is not possible for the hereticks doctrines to be maintained and therefore it is that Socinus and his followers find it necessary to
Saints of the earth have but a weak claim to one of these and perhaps as weak to the other which is never seated but in an humble breast so if they had the best claim of any men now in the world it would not raise or intitle them to the gift of Revelation any more then of Tongues and Miracles of New light then of speaking Arabick removing mountains or foretelling things to come § 10. Two other places there are in the next chapter Joh. 8. which sound as much for the interest of the Pretenders and signifie as little v. 31 32. If ye continue in my word c. ye shall know the truth and the truth shall make you free But that must be expounded by another idâome of the Sacred dialect taken notice of and exemplified Mat. 9. Note d. when one thing onely being designed to be said another is premised preparative to it And so here to them that continue in Christ's word that is in constant obedience to it the promise is that the truth shall make them free that is that the doctrine of Christ being thus continued in shall procure them a most valuable freedome To which continuing in Christ's word the receiving the knowledge of the truth being preparative it is accordingly set down before it but not as part of the promise being necessarily presupposed in the condition Christ's word v. 31. and the truth being all one and the knowing it pre-required to continuing in it However nothing of New light can possibly be intimated by this knowing the truth but onely that which by Christ's preaching was made known unto them § 11. The second place in that chapter is v. 43. Why doe you not understand my speech Even because you cannot hear my word But that hath no more aspect on this matter then the former had 'T is only the rendring an account of the reason why Christ's expressions seemed strange unto them why they did not acquiesce in believe all he said unto them but still disputed against it viz. the disagreeableness of his doctrine to their carnal humors and fancies their impatience of such severe precepts as he came to propose to them § 12. Another ground is fetch'd from 1 Cor. 2. in many verses thereof which are sufficiently cleared and vindicated to their proper sense by the several Paraphrases upon them but especially v. 15. He that is spiritual judgeth all things c. But how little that belongs to the justifying this claim will soon be discerned by inquiring who is the ãâã ãâã ãâã ãâã ãâã or spiritual there without question such an one as is said to have received the Spirit which is of God v. 12. Such were the Apostles and others of that time which by the descent of the holy Ghost were taught and instructed in all things which belonged to their office to reveal to the world to whom they had Commission to preach And of such an one there is no question but that he ãâã ãâã ãâã ãâã ãâã discerneth all things comes to the knowledge of all those parts of God's will which have before been kept close with God as mysteries which the Angels knew nothing of but are now by Christ and his Spirit which saith he should teach them all things convincingly made known to have been the subject of the antient prophecies And the arguments that such an one useth to convince others being not fetch'd from humane reason or the Artist's Topicks of probation but only from proofs afforded by this Spirit of God Miracles gifts of Tongues Voices from heaven old Prophecies c it therefore follows that as he by these means comes to know these mysteries so no worldly wise man Philospher or the like called the ãâã ãâã ãâã ãâã ãâã animal man before is qualified to argue or dispute against him And so this hath no propriety or peculiarity of aspect on these future times wherein as that which was revealed to those Apostles is sufficiently communicated to us by ordinary means in the writings of the Scripture so there can be no necessity or use of extraordinary § 13. Others are pleased to argue from 1 Joh. 3. 24. Hereby know we that he abideth in us by the Spirit which he hath given us But that will soon vanish if we observe the notion of ãâã ãâã ãâã ãâã ãâã Spirit enlarged on in Note on Luk. 9. e. in many places of the New Testament for the temper absolutely or more strictly a gracious pious temper or disposition of minde and so the Spirit which he hath given us may there very commondiously signifie that gratious charitable disposition which being so eminently in Christ is by his example and his precepts recommended and by our continuing in his discipleship communicated to us and wrought in us The understanding it so in that place is very agreeable to the former part of the verse he that keepeth his commandements dwelleth in him and he in him that is every obedient servant of his continueth in Christ that is adhereth to Christ and Christ continueth in him and so he receiveth all gracious influences from him particularly that of charity or loving his fellow-Christians as Christ gave us Commandment v. 23. that special piece of Christian temper so largly exemplified and so strictly required by Christ of all his Disciples And so again we see the phrase used c. 4. 13. By this we know that we abide in him and he in us because he hath given us of his Spirit The ground of that speech is laid v. 12. If we love one another God abideth in us and his love is perfected in us that is our charity to others is an evidence of our continuing to receive divine infusions and influences from God for love or charity is such and that a proof that we have transcribed imitated that love which he hath exemplified to us for this is meant by his love being perfected in us as his sufferings are filled up and perfected in us when they are imitated by us when we suffer for well-doing as he did the end of a copie or pattern being this that we shoul transcribe it and so the taking it out imitating it as we ought to do the only way of giving it its due perfection And so that whole verse is but a Paraphrase on that speech of Christs By this shall all men know that ye are my disciples if ye love one another Christ bringing his scholars and followers up in the practice of this duty beyond all others And upon this is built that which immediately follows and so it must be interpreted by it By this we know that we abide in him and he in us ãâã ãâã ãâã ãâã ãâã because or that he hath given us of his Spirit that is this is a sure ãâã ãâã ãâã ãâã ãâã by which we may conclude our living like disciples of his our not having forsaken him as other uncharitable Gnostick hereticks appear to have
done and so likewise his continuing to communicate his influences to us as to disciples he is wont that we are like him in this special grace of charity the quality that is so remarkable in him And so this is very remote from the Enthusiast's pretensions § 14. One especial reserve there is still behinde from 1 John 2. 20. Ye have an unction from the holy One and ye know all things and v. 27. in words not much varied and to the same sense The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you remain in him still or as we read ye shall abide in him That the full meaning of the Unction's teaching or having taught them all things is their having been instructed by those on whom the holy Ghost which was to teach them all things had descended and confirmed by the gift of miracles abiding at that time in their Churches hath been shewed at large Note on Act. 10. d. and that takes away all the Pretenders title from this place But beside this it is evident by the Context what it was that this Unction was said to teach them viz. that Jesus was the Christ contrary to the Gnostick hereticks v. 18. which denyed it and are therefore called ãâã ãâã ãâã ãâã ãâã Antichrists They saith he v. 19. went out from us these hereticks that denyed Jesus to be Christ But ye have an unction c. and ye know all things the all things here being according to the ordinary Scripture-style to be interpreted only of all those things which are there spoken of Ye have certain and infallible evidences that Jesus is the Christ From whence he immediately concludes again that they that have denyed this are lyars and Antichrists v. 22. and puts them in minde of that which had first been taught them and sufficiently evidenced unto them from the beginning of the Gospels being preached unto them v. 24. in opposition to these false doctrines which had since been infused amongst them v. 26. to whom again he opposeth the unction v. 27. And so still here is nothing in the least degree favourable to the pretensions of the Enthusiast § 15. Some other places I find to be mention'd which are yet farther removed from this matter for which they are pretended as Gal. 3. 14. that we might receive the promise of the Spirit through faith What is meant there by the promise of the Spirit that is the Spirit promised his disciples by Christ at his parting from the world appears at the beginning of that chap. v. 2 3. viz. the powers of working Miracles c. and so 't is interpreted v. 5. He therefore that ministreth to you the Spirit worketh miracles among you And this may fitly be said to be received through faith both as that is opposed to the Mosaical oeconomie under which there were not then those powers in the Church of the Jews as it is said v. 2. Received ye the Spirit by the works of the Law or by the hearing of faith and according to Christs promise to believers These signs shall follow them that believe in my name they shall cast out devils c. Mar. 16. 17. And so this place belonging to those miraculous operations of the Spirit in those times usefull for the erecting of a Church can no more be applicable to believers in these times then the speaking of Tongues and gifts of Healing c. which are not imagined by these Pretenders to belong to them by force of this place § 16. Somewhat different from this is that other of Ephes 1. 17. and parallel to that Col. 1. 9. that the Father of glory would give you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightned c. In this place there is little of difficulty save that ãâã ãâã ãâã ãâã ãâã is not rightly interpreted in the knowledge of him whereas it should be to the acknowledgment of him as the end of the wisdome and revelation not the matter of it That it is so appears by the following words The eyes of your understanding being enlightned that ye may know Where as the enlightning of their understandings is answerable to the Spirit of wisdome and revelation so the phrase that ye may know is answerable to ãâã ãâã ãâã ãâã ãâã and so renders ãâã ãâã ãâã ãâã ãâã as it is ordinarly used for ãâã ãâã ãâã ãâã ãâã to not in the knowing or acknowledging of him Which being premised the plain meaning of the words is that the Apostle having heard of the Ephesians proficiency in the faith of Christ praies that they may come to farther growth yet even to all abundance of all sorts of Christian knowledge understanding the highest spiritual truths called wisdome and interpreting of Prophecies of the Old Testament called Revelation and both these as extraordinary ãâã ãâã ãâã ãâã ãâã gifts at that time and so called the Spirit of wisdome and revelation and this for this end that Christ might be fully discern'd and the truth of his doctrine acknowledged by this means in the same manner as ch 4. 11. it is said of Christ that he gave some Apostles some Prophets some Evangelists some Pastors and teachers each of these furnished with extraordinary gifts such as here are named for the building of the body of Christ that is his Church untill we come to the unity of the faith and acknowledment of the Son of God that ye be no more tost c. All which shews the high extraordinary waies that were then afforded by God by the descent of the Spirit for the building of a Church and confirming the faith of weaklings against the invasion of hereticks which fell off and denied Christ and were here by the Apostle pray'd for to the Church of the Ephesians but cannot be extended as a promise to the Enthusiast now that such gifts shall be or are afforded him § 17. Beside these of the New Testament other places are produced out of the Old as from Psal 25. 9. The meek will he teach his way and v. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse and v. 14. The secret of the Lord is with them that fear him and he will shew them his covenant But all these belong to a matter very distant from what the Enthusiast pretends viz. the benefit and advantage that accrues to all those that sincerely and diligently observe the laws of God The meek v. 9. are certainly the obedient and so the man that feareth the Lord v. 12 14. and for the promises that belong to such they are all to the same purpose under several expressions God will teach them his way and teach them in the way that
made known to them and this I conceive to be the reason of his then prohibiting them to tell that he was the Messias because having been thus long rejected by the Rulers c. and the Prophecies of his dying containing a prediction that they should still reject and at length put him to death it was in all respects most fit that the most convincing evidences of his being the Messias of which the Apostles had store particularly and above others Peter and James and John had that of the voice from heaven at the Transfiguration and would in all reason adde them to evidence that truth and not content themselves with the bare affirmations that he was so should be reserved and not yet publish'd till after his death and resurrection that so his rising from the dead being added to his former miracles and to his infinite meeknesse and charity demonstrated by his death might be able to convince the most pertinacious obdurate heart which certainly would not now having so oft resisted the like be perswaded by his miracles or preaching much lesse by the testimony of his own Disciples but might afterwards possibly be wrought upon as indeed some of them were A great multitude of the Priests Acts 6. 7. by the evidence of his Resurrection and they that were not are left utterly unexcusable And thus in the Parable Luke 19. The King takes possession of his kingdome that is Christ goes to heaven before he proceeds to execution against his enemies that would not have him reign over them v. 15. 27. According to this it is that at the Transfiguration c. 17. when those three Apostles had received that clear testimony by a voice from heaven This is my beloved son c. he commands them to tell it no man not absolutely but with this particular restraint which implies the cause of it till the son of man be risen from the dead telling them withall as here that it was prophecied of him that he must suffer c. so Mar. 9. 12. In which passage the three Disciples being taken up alone into the mount with him and commanded to tell it no mean the phrase No man will most probably be interpreted in the greatest latitude no not to the rest of the Disciples and the reason of that strict prohibition will be this that the designed use of this Vision being the working of faith in the obdurate and the season of making that use of it being not yet come till after the Resurrection it was useless to be revealed to the whole number of the twelve who beleived already and so needed it not for themselves and were not to be permitted to preach it to others if they had known it Ib. Shew thy self to the Priest The Leper continued without the camp or city On the day of his cleansing he was led to the outside of the camp and in the latter ages to the gate of Jerusalem and the Priest went out to meet him and performing some rites for him afterwards received him into the city or camp and by degrees into the Sanctuary This was the form or manner of shewing himself to the Priest who as the ãâã ãâã ãâã ãâã ãâã among the Aegyptians was exercised in all kind of knowledge particularly in that of being able to judge of diseases in the body and this shewing was necessary to every one that had been leprous though never so perfectly cured Levitic 4. 2. and therefore Christ in obedience to the Law here requires it of him Ib. For a testimony The phrase ãâã ãâã ãâã ãâã ãâã for a testimony to them may possibly connect with ãâã ãâã ãâã ãâã ãâã Jesus saith in the beginning of the verse and ãâã ãâã ãâã ãâã ãâã he saith unto him Mar. 1. 44. not with ãâã ãâã ãâã ãâã ãâã Moses commanded next before it Or which is more probable it may stand alone by it self after all and that not only the comma after ãâã ãâã ãâã ãâã ãâã but also the sense makes probable viz. that this whole action of Christ in curing the Leper and sending him to the priest c. was for a testimony unto them that is to the multitudes there v. 1. and supposed Mar. 1. 39. though not express'd that he was the son of God For the Jewes themselves confesse that Leprosie is the finger of God a disease peculiarly of his sending and removing and that 't is not lawful for the Physician or any but the Priest by God appointed and directed in his course so much as to attempt the cure of it Thus saith R. Menachem in Lev. 13. And therefore in the answer to John Baptists question whether Christ were the Messias or no one part of it is that the lepers are cleansed that being as peculiar an act of Gods as that the dead are raised in the following words Mat. 11. 5. So 2 Kings 5. 7. the King of Israel being sent to by the King of Syria to recover Naaman of his Leprosie He rent his clothes and said Am I a God to kill and make alive that this man sends to me to recover one of his leprosie But if the Comma after ãâã ãâã ãâã ãâã ãâã be conceived not to belong to that place either in Matthew or Mark then no question it must referre to Moses's order to the Leper of shewing himself to the priest and offering a gift for that was by the Law designed as a clear ãâã ãâã ãâã ãâã ãâã or testimony that the cure of Leprosie was a peculiar work of Gods 'T is true indeed there is another sense of which the words are thought capable that his shewing himself to the Priest and being by him examined and pronounced cleane might be a sufficient testimony to the man that the cure was perfectly wrought and no imposture in it or again a testimony to the Preist either of Christs being the Messias who had wrought that cure or of his not opposing the Law by sending his patient to submit to those Ordinances which the Law in that case provided But the former interpretation seems rather to be the importance of the place because of the ãâã ãâã ãâã ãâã ãâã in the Plural the multitude to whom the testimony was design'd and not in the Singular to him either the Priest or Leper And for the last that of the Priest it seems also to be resisted by the former part of the verse where the command to tell no man will not be obeyed if he so tell the Priest that it be by him taken notice of that the cure was wrought by Christ which it must be if it were a testimony to him and the rest and would probably have brought that danger that Christ seem'd willing to avoid See Note b. V. 6. Tormented ãâã ãâã ãâã ãâã ãâã doth not alwayes signifie torment or sharp pain for here the Palsie is not such but any great disaffection or disease of body or commonly any punishment As v. 29. and so c. 18. 34. ãâã
Is 42. 1. whence these verses are taken which Prov. 8. 20 is rendred ãâã ãâã ãâã ãâã ãâã truth and signifies so when t is rendred ãâã ãâã ãâã ãâã ãâã judgement Jer. 5. 4. Psal 37. 6. and Job 3. and ãâã ãâã ãâã ãâã ãâã Isai 32. 26. and oftentimes ãâã ãâã ãâã ãâã ãâã righteousness which is all one with ãâã ãâã ãâã ãâã ãâã truth and so in Hesychius ãâã ãâã ãâã ãâã ãâã not as 't is false printed ãâã ãâã ãâã ãâã ãâã judgement signifies truth or else being rendred judgement it is to be taken in the same sense as if 't were rendred truth as indeed ãâã ãâã ãâã ãâã ãâã judgement is the title of the prime Christian virtue Righteousness or equity in judging Mat. 23. 23. And either way it here signifies the Gospel and so v. 20. also V. 20. A bruised reed The reed is the weak infirme man the bruising of that reed is his falling into sin and the flaxe on fire that is burning in the illychnium or lampe see Isa 43. 17. Jud. 15. 14. 16. 9. is the man again the smoaking flax ãâã ãâã ãâã ãâã ãâã is when the flame is out or burns darkly for want of oyle and yet there remains some fire in the flaxe and that smoakes or shines dimmely in stead of flaming and answerable to that is the man in whom Grace is decayed but yet not desperately or irrecoverably gone out some sparks of good being still left in him and this person in this estate Christ is so farre from destroying or triumphing over that he doth most tenderly cherish and labour to restore such an one in the spirit of meeknesse to a firme habit of Christian practise again This is Christs practise at his coming into the world as designing to plant not the unsinning legal perfect but the syncere Evangelicall righteousnesse through the world which is the meaning of the phrase that followes untill he bring forth or send forth judgment into victory the Hebrew Is 42. 3. is he shall bring forth and the word untill is taken out of v. 4. where the same sense is repeated again judgment again signifies the Gospel that is Christian Evangelicall righteousnesse see Note c. and though ãâã ãâã ãâã ãâã ãâã in the old Testament signifies for ever Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 5. 3. Am. 1. 11. yet that is when it renders ãâã ãâã ãâã ãâã ãâã which signifies both to victory and to eternity but here seeming to be the Epitome or breviate of the following words v. 4. he shall not fail nor be discouraged it most probably signifies victoriously and notes that the Gospel shall be so set up over the world that he shall not faile or be discouraged that is either 1. the bruised reed shall not faile or be broken worse then it is nor the flaxe be discouraged or quench'd or else 2 dly the Messias shall not faile c. till he have set judgment on the earth that is till he have set up the profession of the Gospel in the world among the Heathen if the Jewes will not receive it By this rendring of it 't will appeare what is the meaning of ãâã ãâã ãâã ãâã ãâã in the Hebrew of Isaiah and ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã in the Septuagint sure that ãâã ãâã ãâã ãâã ãâã judgement in truth should be set for true judgement and rendred so he shall bring forth true judgment and and so 't will remain that ãâã ãâã ãâã ãâã ãâã shall be the summe of the following words v. 4. he shall not faile nor be discouraged till he have set judgment on the Earth and so the consequents both in Isaiah and here will be the same There and the Isâles shall wait for his law here and in his name shall the Gentiles trust Ib. Not breake It is the custome of all writers very frequent in the sacred dialect to use phrases whereby they understand much more then they doe expresse an example of it we have in this verse out of the Prophet where Christs not breaking the bruised reed signifies his great mercy and kindnesse in repairing and restoring and curing the bruised weakling and so his not quenching the smoaking flax is his enlivening quickening enflaming that fire or spark of grace or goodnesse which was almost quench'd So ãâã ãâã ãâã ãâã ãâã idle word v. 36. is much more then idle vain even blasphemous speeches So Eph. 5. 11. where the Gentile foule abominations taken up by the Gnosticks are called ãâã ãâã ãâã ãâã ãâã unprofitable works of darknesse meaning surely not that they brought in no profit or advantage but the greatest danger and mischief in the world So ãâã ãâã ãâã ãâã ãâã is a wicked and not only an unprofitable servant So in Philoxenus's Glossary Nequam ãâã ãâã ãâã ãâã ãâã and Nequitia ãâã ãâã ãâã ãâã ãâã and so in Cyrils Greek Glossary So in Hesiod ãâã ãâã ãâã ãâã ãâã an unprofitable man is he that neither understands himself nor heeds others the most sencelesse wretchlesse person Of the same nature is illaudatus unpraised in Latine of which see A. Gellius l. 2. c. 6. where he proves that word to signifie omnium pessimum ac deterrimum the worst and basest of all And so l. 7. c. 11. he makes ãâã ãâã ãâã ãâã ãâã riotous intemperate unprofitable uselesse ill-mannerd detestable to be all one the interpretation of the Latine Nequam a wicked man but literally good for nothing So ãâã ãâã ãâã ãâã ãâã which properly signifies without law and ãâã ãâã ãâã ãâã ãâã a breach or commission against the law is oft set to signifie the highest degree of obdurate prophane sinning 2 Thess 2. 8. being there spoken of Simon Magus the most blasphemous apostate So though ãâã ãâã ãâã ãâã ãâã literally signifies to transgresse and may belong to the least sin as being a variation from the strict rule of the Law yet ãâã ãâã ãâã ãâã ãâã he that transgresses 2 Jo. 9. and so ãâã ãâã ãâã ãâã ãâã transgressor since the solemn title of Julian signifies an Apostate So 2 Tim. 3. 3. ãâã ãâã ãâã ãâã ãâã those which doe not love the good is set to expresse the most virulent haters of the orthodox pious Christians So 1 Cor 13. 6. where 't is set down as the character of the charitable man ãâã ãâã ãâã ãâã ãâã he rejoyceth not in iniquity the meaning is he is very much troubled and sorrowfull so v. 5. ãâã ãâã ãâã ãâã ãâã the charitable man is not puft up signifies much more then so that he is extremely humble So in the third commandement of the Decalogue where 't is said of the perjured person that the Lord will not hold him guiltlesse that sure signifies that God will look on him and deal with him as a most guilty punishable person And so 1 Pet. 1. 18. ãâã ãâã ãâã ãâã ãâã vain conversation is most
remission not that they that were here guilty should never after repent or upon repentance be accepted This is not said here or in any other place but rather the contrary is every where affirmed in the Scripture which offereth Repentance to all and that so really that by the grace of Christ and the Holy Ghost assisting his word they may receive it and promiseth pardon to all be they never so great sinners so they doe amend their lives sincerely and lay hold on Gods mercy in Christ and this is particularly apply'd to those Pharisees by force of Christs prayer for his crucifiers which was certainly heard Father forgive them that is deny them not the means of forgivenesse the power of Repenting and forgivenesse if they shall repent And accordingly the Apostles after teach that God had exalted Christ to his right hand to give repentance unto Israel Act. 5. 31. that is to all Israel Act. 2. 36 and 38. and particularly those crucifying rulers Act. 3. 17. whose ignorance is there as on the crosse by Christ urged to make their case the more hopefull not that it was not notoriously vincible and criminous but that they had not yet received all those means and methods of the Holy Ghost for their conversion the greatest of all being yet behind the raising up Christ from the dead to be such a sign to move them as Jonas was whereupon v. 38. c. he tells them that that only sign more they should have though they were a malitious and adulterous generation and when that was witness'd by the descent of the Holy Ghost upon the Apostles and the preaching and miracles wrought by that descent then they that come not in to Christ shall never be forgiven nor be capable of any farther means of working Repentance in them this being indeed the last that should ever be allow'd them Ib In this world c. This phrase seems to referre to a perswasion of the Jewes that some sins which could not be forgiven upon their sacrifices whether their daily sacrifices or that on the great day of Expiation and so are irremissible ãâã ãâã ãâã ãâã ãâã in this age might yet be remitted and pardon'd ãâã ãâã ãâã ãâã ãâã in that to come which sometimes signifies among them the age of the Messias sometimes the state after death see note on Lu. 1. 0. But of this sin unrepented of saith Christ there is no place for any such hope That opinion of yours that every Jew hath his part in the age to come as that notes the age of the Messias there being now no farther Messias to be look'd for by you shall stand you in no stead if you stand out impenitently against all this light and manifestation of divine power now evidently testifying that I am the Messias And for the state after death when that comes and your sentence is once past there will be small hope of relief or release for you V. 36. Idle word The word ãâã ãâã ãâã ãâã ãâã may bear proportion in sense to the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies vain indeed but frequently false because that which is false wants the solidity and substance of Truth So ãâã ãâã ãâã ãâã ãâã vanity and lyes Prov. 30. 8. Or as the Greek ãâã ãâã ãâã ãâã ãâã is derived quasi ãâã ãâã ãâã ãâã ãâã when the words are without deeds agreeing to them Thus ãâã ãâã ãâã ãâã ãâã vain speech Eph. 5. 6. is not unprofitable but false speaking such as with which they are advised that they be not deceived But 't is farther observable from the Scripture style mention'd Note e. which uses to signifie more then the words literally import that the word ãâã ãâã ãâã ãâã ãâã unfruitful Eph. 5. 11. and ãâã ãâã ãâã ãâã ãâã vain doe signifie not only the negation of but contrariety to all profit that is the greatest wickednesse and so may ãâã ãâã ãâã ãâã ãâã here The advice of Pythagoras ãâã ãâã ãâã ãâã ãâã Let it be more desirable to thee or choose rather to cast a stone at an adventure then an idle speech where it is evident that ãâã ãâã ãâã ãâã ãâã is at least a rash speech and such as from which a man himself or others may as probably receive some considerable hurt as from a stone rashly cast we have reason to expect And accordingly in this place R. Stevens mentions another reading ãâã ãâã ãâã ãâã ãâã in stead of ãâã ãâã ãâã ãâã ãâã every wicked word Thus will the ãâã ãâã ãâã ãâã ãâã be the same with ãâã ãâã ãâã ãâã ãâã evil things v. 35. and thus it may referre to the notion of ãâã ãâã ãâã ãâã ãâã used for reproach and contumely c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime not every word which tends not to some special end of Christian edification appears by the next verse where they are affirm'd to be such as for which under Christ men are sure to be condemn'd and not by evil works or actions only V. 44. Three dayes c. That Christ was not in the earth three nights it is clear and therefore the way of interpreting this place must be taken from a figure which expresses one whole thing by two parts of it Thus the heaven and the earth in S. Peter 2 Pet. 3 7. see Note e. signifie the world And the natural day consisting of night and day and beginning among the Hebrews at Evening is here meant by this phrase night and day and so Christ is said to be three dayes and three nights in the earth though the first natural day he was not in the grave any part of the night but the latter part of the Friday all Saturday and so much of Sunday as untill the Sun approached their Horizon The reckoning of Daies by the Jewes was by the ãâã ãâã ãâã ãâã ãâã evening and morning which made up the naturall day so among the Athenians also see A. Gellius l. 3. c. 2. And as it is practised in the businesse of Circumcision which was precisely observed the eighth day if the child were born in one day though but half an hour before the end of it that is before the beginning or evening of the next that half hour was counted for one of the eight daies because say they legall daies are not accounted from time to time or from houre to houre so is it here that part of Friday wherein he was buried was the first day of this number Thus when Lu. 9. 28. 't is sayd about eight daies after Mat. 17. 1. and Mar. 9. 2. 't is after six daies that is after six daies complete the first and the last being not complete and so though numbred by one yet omitted by two Evangelists and accordingly the space of these very three daies of Christs lying in the grave untill his resurrection are
or any sent from God is not despised or undervalued so much any where as among his own country men and kindred who knew his birth here below but know not of his commission from heaven 58. And he did not many mighty works there because of their unbeleif Annotations on Chap. XIII V. 8. Hundred fold That great proportion of an Hundred fold in the harvest is no such prodigious encrease as men imagine For though it were strange that to the number of the bushels of seed there should be an hundred times so many brought home by way of increase because a great deal of the corn that is sowed miscarries and comes to nothing yet it is easie to observe that from one single corn which is here referr'd to by the ãâã ãâã ãâã ãâã ãâã c. and ãâã ãâã ãâã ãâã ãâã in Mark that is one an hundred there oft comes so many branches and stalks and grains in all those stalks as may easily and ordinarily make up the number sometimes of thirty sometimes of sixty nay sometimes of an hundred fold though the truth is the hundred fold is the liberallest proportion and so is set down as the highest degree of fruitfulnesse in the good ground See c. 19. 29. V. 12. Hath The word ãâã ãâã ãâã ãâã ãâã signifies here as 't is plain by the parable to use to occupy to traffick with grace to take that care of it which belongs to so great a treasure so saith Phavorinus in the word ãâã ãâã ãâã ãâã ãâã To have is used for to take care of to keep thus perhaps may ãâã ãâã ãâã ãâã ãâã signifie Heb. 12. 28. though it be capable of another rendring as there we shall see V. 19. Vnderstandeth ãâã ãâã ãâã ãâã ãâã signifies ordinarily laying to heart thinking on considering ãâã ãâã ãâã ãâã ãâã saith Didymus and so ãâã ãâã ãâã ãâã ãâã Luke 2. 19. seems all one with it and so Suidas ãâã ãâã ãâã ãâã ãâã to consider or think on and ãâã ãâã ãâã ãâã ãâã and Hesychius ãâã ãâã ãâã ãâã ãâã So ãâã ãâã ãâã ãâã ãâã Consider and please thy self in private And so Prov. 21. 12. the Septuagint renders Maschil by ãâã ãâã ãâã ãâã ãâã and so Psal 106. 7. and so here v. 15. consider and turn answerable to Ezech. 18. 28. because he considereth and turneth away from his sins Ib. This is he That the ãâã ãâã ãâã ãâã ãâã signifies literally not Him that receives the seed but that which is sown either ãâã ãâã ãâã ãâã ãâã the seed in S. Luke or ãâã ãâã ãâã ãâã ãâã the word or the like appears both by the parable in which answerable to it is the ãâã ãâã ãâã ãâã ãâã c. some fell that is in sowing fell and also more particularly by the parallel place Luke 8. 11. where 't is said that ãâã ãâã ãâã ãâã ãâã the seed is the word and v. 14. instead of the ãâã ãâã ãâã ãâã ãâã sown is the ãâã ãâã ãâã ãâã ãâã that which falls which must needs be the corn and not the ground and in S. Mark c. 4. 19. 't is clearly the corn and not the man or the ground that becometh unfruitful and therefore 't is clear that as ãâã ãâã ãâã ãâã ãâã he referres to the whole precedent oration when any one heares c. so the ãâã ãâã ãâã ãâã ãâã sown is the whole of that part of the parable the seed and the ground and the sowing and the fowles picking it up all together and then ãâã ãâã ãâã ãâã ãâã signifies is denoted by Only 't is true that in the following expression ãâã ãâã ãâã ãâã ãâã this is he that heareth c. the word is is taken a little otherwise and the phrase signifies this is it that is the seed sown in that ground or in complexe the seed with its ground is it which denoteth or by which is denoted he that heareth c. By both which 't is observable that in the Scripture Dialect the word ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã this is doth either as S. Augustine saith signifie significat signifies or significatur is signified that is denotes one thing which is answerable to another whether it be the sign or the thing signified sometimes the signe as v. 19. the ãâã ãâã ãâã ãâã ãâã this is it that is signified by the seed sown by the path side and sometimes the thing signified as v. 20. ãâã ãâã ãâã ãâã ãâã this is it which signifieth him which heareth the word c. and so v. 22. and 23. V. 28. Enemy The phrase ãâã ãâã ãâã ãâã ãâã literally enemy man is here an Hebraisme the like as we shall find Hest 7. 6. the man adversary or adversary man is this wicked Haman And so it restrains not the word here to a man but leaves it in the latitude that ãâã ãâã ãâã ãâã ãâã alone would be a man or devil V. 35. Vtter The word ãâã ãâã ãâã ãâã ãâã must be rendred I will poure out for saith Hesychius ãâã ãâã ãâã ãâã ãâã it signifies to send forth so as a fountain doth water or as a Tree its juyce or moysture Thus ãâã ãâã ãâã ãâã ãâã which Psal 19. 3. and so Psal 119. 171. and Psal 145. 7. is rendred ãâã ãâã ãâã ãâã ãâã signifies scaturire or exundare to pour forth water from within it as here the ãâã ãâã ãâã ãâã ãâã what was before kept close within V. 52. Scribe The ãâã ãâã ãâã ãâã ãâã Scribe here set opposite to ãâã ãâã ãâã ãâã ãâã disciple signifies him that is skilful in the Mosaical Law as the disciple is he that hath thereto superadded the knowledge of the Gospel or any man consider'd as furnished with sacred instructions and observations out of the Law and the Prophets and their ãâã ãâã ãâã ãâã ãâã any skill in the mysteries of the old Testament or Jewish religion who when he becomes a Disciple or turns Christian he becomes furnish'd with the mysteries of the New Testament By this means he is here said to be like the house-keeper who for the maintaining of his family all the year long is supposed to have a repository for provisions which is here call'd his ãâã ãâã ãâã ãâã ãâã or store-house and there to have layd in provisions of both sorts new and old the new of daily pureyance and the old which we call the store And being thus furnish'd when any entertainment is to be made he brings forth and useth what is necessary of both So for the furnishing a table he brings forth his hot and cold meat that which is new dress'd and that which remains of former meals And so in all other parts of Occonomy New and old garments in the wardrobe Thus doth this knowing Jew being now farther instructed by Christ lie under an obligation of performing as occasion requires all actions both of Morall and Christian virtues but first and especially of Christian which are the new
barbarousnesse and ferity of his disposition And this was called by them Corban and is often in this sense to be met with in the Misnaioth and in Maimonides and is the word used in Mar. 7. 11. and as all one with ãâã ãâã ãâã ãâã ãâã a gift here And what hath thus passed under their vow is say they ãâã ãâã ãâã ãâã ãâã that is utterly forbidden or unlawful or ãâã ãâã ãâã ãâã ãâã unlawful as Corban which being consecrated must not be touch'd or imployed to any other uses Which therefore in all probability is the word omitted in the Ellipsis which others supply by ãâã ãâã ãâã ãâã ãâã he shall be free but should rather be he is obliged may not give his Father So that the plain meaning of the place is A Father being in want requires releif of his Son the Son answers that he hath vow'd he will not and so that to him it remains not lawful to relieve him And the Pharisees approve of this practise that he may thus evacuate his duty to his parent and though quite contrary to the precept of honouring and releiving them yet it was by them thought obligatory to the frustrating of that commandement and many cases are set down wherein it doth so in Maimonides and the Rabbins See Mr. Pococke Not. Miscell p. 414. and so this without question is it which is here charged on the Pharises by Christ But that which is more ordinarily received by the Ancients and which Origen had from an Hebrew is that Corban and ãâã ãâã ãâã ãâã ãâã are in the sence of it Lev. 1. 2. and 7. 14. c. a gift consecrated to God and so saith Theophylact the Pharisees covetous greedy persons perswading children to give nothing to their parents but to consecrate all to the treasury of the Temple taught them to say O Father that which thou desirest to be profited by me that is releived is a gift that is consecrated to the Temple and so they divided with the children all that they had ãâã ãâã ãâã ãâã ãâã the poor old parents were left without any releif in their old age This interpretation is probable also yet appears not to be agreeable to the Jewish practise for among them are no foot-steps of any cleaving to God or consecrating in this matter as the testimonies produced by Mr. P. doe evidence However it be the words in Greek have an Ellipfis most fitly to be supplied as was said by ãâã ãâã ãâã ãâã ãâã an interdict or it is unlawfull to breake my vow and not as others supply it by adding shall be guiltlesse or shall be free that is from the obligation or punishment attending that prohibition or there is no more required or this is enough or the like V. 13. Plant The word ãâã ãâã ãâã ãâã ãâã plantation here signifies not one single plant but a garden or nursery of plants And so fitly belongs to a multitude of men a sect or sort as here of the Pharisees v. 12. which followed Christ and heard his doctrine The only difficulty is what is meant by such a plantation being planted or not planted by God And that will be best conjectured from the Context At one saying of Christ the Pharisees were scandalized gall'd and discouraged from following him or entertaining his doctrine v. 12. And when Christ is told of this his only answer is Every plantation which is not planted by God shall be rooted out Where as their being scandalized or discouraged from following him is the rooting out of his plantation so their manner of following beleiving entertaining of his doctrine is express'd by Gods having not planted that plantation The bottome of it is That Faith which comes from God as founded on his testimony and terminated in his doctrine will extend it self infinitely to all that shall come so testified and so to the whole doctrine of Christ as well as to any part of it it being certain that God cannot lie or bear testimony to any that shall say any thing false and as certain that all Christs doctrine particularly this v. 11. hath a tincture of Divinity upon it And therefore they that professe to hearken to Christ and to receive his doctrine in some things but not in all to follow him a while and then to quarrell with his doctrine when it agrees not with their humour 't is hereby evident that the Faith which is in them is not founded on Gods teaching or testifying see c. 16. 17. is not his seed received into a humble obedient honest heart which is a mould that receives all that comes from God and brings forth fruit abundantly c. 13. 23. but is founded on some other principle the gratifying their humours or interest c. and accordingly as the seed that fell on stony ground soon withered away that kind of beleiver when tribulation came was scandalized fell off and forsooke Christianity so this kind of partiall hypocriticall faith of them that beleive Christs doctrine no farther then they like it is sure not long to last whensoever a crosse doctrine comes as here they are scandalized and fall off from Christ the plantation being none of Gods is rooted out By this will be discern'd what is meant by ãâã ãâã ãâã ãâã ãâã being taught of God by having any thing revealed from God c. 16. 17. that is when as God by his testimony of Christ or the holy Ghosts descent on the Apostles testifies the truth of any doctrine so the humble obedient beleiver receives it as Gods and without consideration of any humane or carnall motives imbraces it whatever it is how strange or ungratefull soever V. 19. Evil thoughts ãâã ãâã ãâã ãâã ãâã cannot well in this place signifie reasonings bare thoughts without subsequent actions because they are here said to come out of the heart and to come out of the man Mar. 7 20. it may therefore possibly be wicked talking from ãâã ãâã ãâã ãâã ãâã speech and not ãâã ãâã ãâã ãâã ãâã reason according to which it is that Hesychius renders it ãâã ãâã ãâã ãâã ãâã loquacity garrulity and so 't would accord with the mention of the mouth v. 11 18 19. But it may well be that the mouth there may be used by a Synecdoche for the outward man as in Mark 't is set out of the man and then other circumstances there are of the Context which will I conceive suggest another signification of the word which may be most agreeable to them Our Saviour here mentions several sins against the second Table against the seventh Commandment adulteries and fornications together and by setting fornications after adulteries I suppose he means a fouler sort of that sin unnatural uncleannesse such as is meant by ãâã ãâã ãâã ãâã ãâã in many other places Then against the eighth Thefts of all sorts the word ãâã ãâã ãâã ãâã ãâã will belong to greater and lesser kinds of that sin and so no other word is added to it
between Christs Resurrection and Ascension is in no other place of the New Testament express'd by this phrase of the kingdome of Christs father and lastly because 't is not here the kingdome of Christ to which it was pretended that his Resurrection instated him and yet would not be perfectly true as that excludes or is taken abstracted from his Ascension but the kingdome of his father which belongs particularly to the time after the general resurrection 1 Cor. 15 24 and 28. for then and not till then is the kingdome again delivered up to the father For these reasons I say that interpretation being laid aside there is a second that offers it self by observing the words or word ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and rendring that within a while as seems to be most agreeable to the use of it v. 64. of this chapter and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shewed both by Euthymius's Scholion and by the Vulgar Latines amodo in all the places and so also by the Context in those places see Note on c. 23. m. If this be accepted then the meaning will be that after a while or within a short time he means to part with them and then that is after that short time he will drink no more of the fruit of the vine till he meet them again in Heaven and drink of that new wine that is turn this bodily into a spiritual festival express'd by lying as at meat with Abraham Isaac and Jacob in the kingdome of heaven Luke 14. 15. As for this fruit of the vine the corporal food that he will then drink that with them in heaven can no more be concluded from the ãâã ãâã ãâã ãâã ãâã until that day then that Mary ceased to be a Virgin or had children after the birth of Christ from the ãâã ãâã ãâã ãâã ãâã until that Mat. 1. 25. But the truth is there is yet a third way of interpreting this verse which by comparing it with the words in S. Luke seems much the most probable of all that his ãâã ãâã ãâã ãâã ãâã fruit of the vine signifies the cup in the Passover peculiarly or the cup of Charity in the postcoenium of the Passover wherein the Sacrament of Christs blood was founded For that Christ was now to dye and neither before nor after his death and resurrection to eat any more Passovers with them or any more to drink this cup of Charity now designed to a Christian use is sufficiently evident To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you before I suffer meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church for ever after And therefore it is observable in S. Luke that the words are directly applyed c. 22. 16. to the Passover I have desired to eate this passover for I will no more eate ãâã ãâã ãâã ãâã ãâã thereof or of that that is of the Passover c. and by repeating of the words again of the cup v. 18. it is all reason that that be rendred of the cup in the passover or the Sacramental cup of Charity as the former of the bread in that postcoenium This appears to me an unquestionable rendring and clearing of all difficulties viz. that Christ will no more use these typical adumbrations being himself now really to perform what was adumbrated by them to passe suddainly from earth to heaven through a Red sea of blood and there to complete also the mystery of the Sacrament by uniting his Disciples one to another and making them all partakers of his riches there And that this is fit to be preferred before the second interpretation by the rendring of ãâã ãâã ãâã ãâã ãâã amodo within a while will be judged by the parallel phrases both in Mark and Luke where 't is ãâã ãâã ãâã ãâã ãâã I will from henceforth by no meanes drink c. Mar. 14 25. and so once in Luke also c. 22. 16. and the second time ãâã ãâã ãâã ãâã ãâã I will not drink V. 30. Sung an Hymne It was the custome of the Jewes after supper to say Grace and then to say or sing ãâã ãâã ãâã ãâã ãâã verses or songs especially over the Paschall lambe saith Paulus Burgensis at which time saith he they were wont to sing from the 112 to the 119 Psalm the matter of those Psalmes agreeing perfectly with the Paschal lambe This may have been the Hymne or rather Hymnes or Psalmes which Christ sang here with his disciples see P. Fagius in Annot. upon the Chaldee paraphrase Deut. 8. But 't is also not improbable that it was some other Hymne accommodated to this particular institution of Christs and this sung by them all in the same manner as we read of the Christians Hymne Acts 4. 24. V. 59. False-witnesse the profess'd coming in and entertaining of false witnesses against Christ will not seem strange if it be remembred that among the Jewes in actions against seducers of the people or false prophets it was lawful to say any thing whether true or false no man being permitted to say any thing in defence of them In the condemning of other men they expected a day and a night to see if any thing could be produced which might profit the Prisoner but not in these cases of false prophets and seducers of the people to Idolatry See P. Fagius in his Notes on the Chald. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr c. 11. So it is said in the story of Steven they did ãâã ãâã ãâã ãâã ãâã suborne men and again ãâã ãâã ãâã ãâã ãâã v. 13. they substituted false witnesses c. Besides the Sanhedrim were so resolved to take away his life that they did professedly seek false witnesse that should come and swear any thing against him v. 59. And what was here done in their processe against him is just the Antitype or farther impletion of that which was first performed on Jeremy c. 26. v. 8 9. V. 63. Adjure thee 'T was a custome among the Jews to Adjure which was by some form of execration layd upon the person if he did not speak and answer truly This among them obliged the person Adjured as much as if he had taken an oath and therefore Christ though before he had held his peace now being adjured thinks himself bound to answer him Many examples we have of this in the Old Testament Judg. 17. 2. the silver which thou hast lost and about which thou didst use execration that is didst adjure So Prov. 29. 24. of the partaker with the thief that is so secret he heareth cursing and betrayeth it not that is will not reveal though he be adjured 1 Kings 8. 31 If any man sin against his brother ãâã ãâã ãâã ãâã ãâã and he impose on him an imprecation to adjure
in a new tomb which he had provided for himself hewn out of a rock and rolled a great stone to the place of entrance into the 61. And there was Mary Magdalen and the other Mary sitting over against the sepulchre 62. Now the next day that followed the day of the preparation the chief priests and Pharisees came together unto Pilate Paraphrase 62. after the day was ended whereon he was crucified probably on Friday evening 63. Saying Sir we remember that that deceiver said while he was yet alive After three days I will rise again 64. Command therefore that the sepulchre be made sure until the third day lest his disciples come by night and steal him away and say unto the people He is risen from the dead so the last errour shall be worse then the first Paraphrase 64 And therefore to prevent any more seduction of the people in this matter be pleased to appoint a guard to attend the sepulchre until that third day be past lest his disciples that cannot but remember his words do accordingly come and take away his body out of the grave in the night time and then perswade the people that he is risen from the dead which if it should happen the peoples belief that he is risen from the dead would prove a more dangerous seduction than any they have yet faln into 65. Pilate said unto them Ye have a watch go your way and make it as sure as you can Paraphrase 65. guard of Roman souldiers at your service see note on Lu. 22. 1. Go and use any means that you know or are wont to use to secure the grave 66. So they went and made the sepulchre sure sealing the stone and setting a watch Paraphrase 66. by two means 1. by fastning a seal upon the stone that they might discern if it were opened and 2. making use of a guard of souldiers to watch and keep it Annotation on Chap. XXVII V. 5. Hanged himself What is here meant by ãâã ãâã ãâã ãâã ãâã or how 't is reconcileable with what is related of Judas Act. 1. 18. hath been a matter of some doubt and difficulty That he hanged himself is affirmed by many of the Ancients Origen and S. Chrysostome and his followers and Juvencus and Leo but especially by the Epistle that bears the name of Ignatius to the Philippians but sure was not written by him And some reverence is due to these authorities Otherwise that which the words most easily and promptly bear and which they might possibly mean by those words which we interpret to hanging is this that he fell into a violent suffocating fit of sadness or melancholy and grieved so excessively as to wish himself dead and then suddenly fell flat upon his face for so Hesychius renders ãâã ãâã ãâã ãâã ãâã only falling on the face not down any steep place and then burst Act. 1. 18. And Phavorinus ãâã ãâã ãâã ãâã ãâã it signifies falling forward on the mouth on the face and ãâã ãâã ãâã ãâã ãâã He is said to lye ãâã ãâã ãâã ãâã ãâã who lyeth upon the face and opposite thereto is lying on the back This seems to be Theophylact's understanding of it who speaking of the excessive sorrow that the incestuous Corinthian if not timely absolved might probably fall into expresseth it by ãâã ãâã ãâã ãâã ãâã coming to a suffocation as Judas did And this seems to have caused Oecumenius on the Acts having resolved that he died not by hanging to fly to some fables of Papias of his being so swoln that he could not pass by a chariot in the way c. In which fable I suppose there might probably be so much truth that by this fit of extreme melancholy he was so swoln that as the Text saith he burst asunder and his bowels gushed out So in Aelian where 't is said of Poliager ãâã ãâã ãâã ãâã ãâã being reproach'd he was suffecated that is to be interpreted by the words immediately precedent ãâã ãâã ãâã ãâã ãâã scoffs have not onely grieved men often but also killed them with grief Thus in Chrysostome ãâã ãâã ãâã ãâã ãâã is to be suffocated through grief strangled as it were or miserably affected with conscience And though it signifie not in this sense to die yet it doth note a violent disease stifling and suffocating for want of vent and affecting the patient so as to produce that death which Judas soon came to after this falling upon his face and then as upon a violent stopping all natural passages which the violence of despair had wrought in him bursting asunder his guts breaking out at his navel Act. 1. 18. That exceeding horrour and grief being the only thing here mention'd as that which immediately followed and came in naturally at that point of the story the death it self following it is not certain how long after and so particularly mention'd by S. Luke in the Acts on the occasion of the election of a Successor into his place Thus the Hebrew ãâã ãâã ãâã ãâã ãâã that is rendred in the old Testament by ãâã ãâã ãâã ãâã ãâã signifies to be choaked or suffocated not only with an halter but with an excessive grief or trouble on the soul and in the Arabick among the Physicians it signifies an angina and the suffocating of the mother in Avicen so also ãâã ãâã ãâã ãâã ãâã is that suffocation of the body in time of sleep which they call incubus or the night-mare And for the use of it in the Bible 't will be observable how 't is used Tobit 3. 11. where the woman that had been so reproached for killing her seven husbands hearing it ãâã ãâã ãâã ãâã ãâã grieved extreamly so as not to hang her self sure for the story shews shedâd not so but so as to fall into a deep melancholy a spice of this disease of suffocation a consequent of which was her wishing her self dead as she expresses it v. 13. ãâã ãâã ãâã ãâã ãâã I desired that thou wouldst take me away from the earth and why should I live any longer v. 15. and ãâã ãâã ãâã ãâã ãâã If thou do not think good to kill me c. And though one passage v. 10. seem to incline the other way as when upon consideration of the reproach and sadness that would come upon her father she represseth her design If I shall do this it shall be a reproach c. yet this is not of much validity because this consideration might be made use of to dispel her melancholy that grew so violently upon her and to divert her to a more profitable course commending of her state to God in prayer as she did v. 11. and this as fitly and as properly as from the intention of hanging her self Adde to this that she that was so pious a person and prayes so heartily v. 11 12. and in that prayer confesses no such guilt but only I have desired thee to release me from the earth and in
frequent fasting were now on a day of fast 19. And Jesus said unto them Can the children of the bridechamber fast while the Bridegroom is with them As long as they have the Bridegroom with them they cannot fast Paraphrase 19. See Mat. 9. 15. e. 20. But the dayes will come when the bridegroom shall be taken from them and then shall they fast in those dayes 21. No man also seweth a piece of new cloth on an old garment else the new piece that filled it up taketh away from the old and the rent is made worse Paraphrase 21. if he doe not take care not to run that error that patch of new cloth see Mat. 9. 16. 22. And no man putteth new wine into old bottles else the new wine doth burst the bottles and the wine is spilled and the bottles will be marred But new wine must be put into new bottles 23. And it came to passe that he went through the corn-fields on the sabbath day and his disciples note a began as they went to pluck the eares of corn Paraphrase 23. See Mat. 12. 1. 24. And the Pharisees said unto him Behold why doe they on the sabbath day that which is not lawful 25. And he said unto them Have ye never read what David did when he had need and was an hungred he and they that were with him 26. How he went into the house of God in note b the daies of Abiathar the high priest and did eat the shew-bread which is not lawful to eat but for the priests and gave also to them which were with him Paraphrase 26. in the time of Abimelech just before Abiathar's coming to the high priesthood 27. And he said unto them The sabbath was made for man and not man for the sabbath 28. Therefore the son of man is Lord also of the sabbath Paraphrase 28. See Note on Mat. 12. a. Annotations on Chap. II. V. 23. Began The phrase here in the Greek is a little unusual ãâã ãâã ãâã ãâã ãâã literally thus They began to journey plucking c. But the truth is the word ãâã ãâã ãâã ãâã ãâã began here is but a ãâã ãâã ãâã ãâã ãâã or an unsignificant Expletive as in the parallel Mat. 12. 1. and in very many places more where generally ãâã ãâã ãâã ãâã ãâã he began to speak is no more then ãâã ãâã ãâã ãâã ãâã he said and so particularly Lu. 3. 8. bring forth fruits c. and begin not to say that is doe not say within your selves We have Abraham c. and so Acts 1. 1. ãâã ãâã ãâã ãâã ãâã c. which Jesus began to doe and teach that is which he did and taught So ãâã ãâã ãâã ãâã ãâã he answered and said a pure Expletive many times when there had gone nothing before to which an answer could be accommodated as c. 11. 14. when to the figtree ãâã ãâã ãâã ãâã ãâã he answered and said to it So ãâã ãâã ãâã ãâã ãâã seeming or thinking is sometimes taken as Mat. 3. 9. ãâã ãâã ãâã ãâã ãâã c. think not or seem not to say is parallel to that of Lu. 3. 8. ãâã ãâã ãâã ãâã ãâã begin not to say that is say not within your selves and so in many other places as hath been formerly shewn see Note on Mat. 3. 9. e. So ãâã ãâã ãâã ãâã ãâã going Lu. 8. 14. which hath no signification but what belongs to the ãâã ãâã ãâã ãâã ãâã chaoked following ãâã ãâã ãâã ãâã ãâã they are choaked So the word ãâã ãâã ãâã ãâã ãâã Mat. 18. 23. ãâã ãâã ãâã ãâã ãâã a man King that is a king and so ãâã ãâã ãâã ãâã ãâã found Lu. 1. 18. ãâã ãâã ãâã ãâã ãâã they were found returning that is returned And so here ãâã ãâã ãâã ãâã ãâã they began to goe or travaile c. is no more then ãâã ãâã ãâã ãâã ãâã they went plucking or as they went they plucked V. 26. In the c. The notation of the Preposition ãâã ãâã ãâã ãâã ãâã for the time not then present but soon after succeeding is remarkable Mat. 1. 11. where ãâã ãâã ãâã ãâã ãâã cannot be understood or rendred under the Babylonish deportation for that will not be found true in the history Jechoniah being not born under the captivity but before and being King Jer. 24. 1. and so carried captive into Babylon ãâã ãâã ãâã ãâã ãâã therefore must there signifie next before as the Latine sub doth often note sub finem libri a little before the end of the book and many the like and so 't is most true Josias beg at Jechoniah c. next before or neer about the Babylonish deportation So in like manner here ãâã ãâã ãâã ãâã ãâã may not be rendred under Abiathar the high Priest for it was in Abimelechs time who was Abiathars father 1 Sam. 21. and the story is known that Abimelech and the rest of the Priests almost the whole family were by Sauls appointment slain for succouring David at this time Abiathar here named peculiarly escaping out of this slaughter 1 Sam. 22. 20. and succeeding in the high priesthood upon this occasion and so continuing long under Davids reign famous for bringing him the Ephod c. 36. 7. and he and Zadoc especiall assistants to his affairs 2 Sam. 15. 35. It is therefore necessary that ãâã ãâã ãâã ãâã ãâã here must be so rendred as to denote the time immediately preceding Abiathars being high Priest And this uncertain signification of Prepositions in the New Testament proceeds from the like of the Hebrew in the Old For so ãâã ãâã ãâã ãâã ãâã which is often rendred ãâã ãâã ãâã ãâã ãâã under is often ãâã ãâã ãâã ãâã ãâã before also Gen. 13. 10. and 27. 7 10. and 36. 11. and 50. 16. and in many other places to note the time precedent So in like manner for place as well as time For when Mat. 21. 19. 't is said that Christ saw a figtree ãâã ãâã ãâã ãâã ãâã it must not be rendred in but at some distance from the way for so in Mark we read ãâã ãâã ãâã ãâã ãâã seeing a fig tree afarre off CHAP. III. 1. AND he entred again into the synagogue and there was a man there which had a withered hand Paraphrase 1. the Synagogue at Capernaum c. 1. 21. 2. And they watched him whether he would heal him on the sabbath day that they might accuse him Paraphrase 2. And the Pharisees v. 6. desirous to have somewhat to lay to his charge thought they had now an opportunity and therefore observed greedily what he would doe to this lame man whether he would heal him on the Sabbath day or no. 3. And he saith unto the man which had the withered hand Stand forth 4. And he saith unto them Is it lawfull to do good on the sabbath days or to do evil to save life or to kill but they held their peace Paraphrase 4. Which do you conceive to be most
both together Annotations on Chap. X. V. 12. Put away her husband That which is here said convertibly of Divorces the wife putting away the husband as the husband the wife must not so be understood that the wife hath or ever had in any case power to put away the husband though not to marry again as in case of fornication the husband may put away the wife For there is that difference between the Husband and the Wife that renders one lawfull and not the other viz. the dominion of the Husband over the Wife which the Wife whose part is obedience Gen. 3. 16. 1 Pet. 3. 6. hath not back again over the Husband and accordingly in the Law though there be a liberty given to the man of putting away the wife in more cases then Christ allowes of yet there is none given the Wife to put away the Husband in any case and Christ that restrained that liberty of the man to the one case of Fornication cannot be thought and no where appears to have enlarged or extended that liberty to the Wife As for the some kind of semblance of it here in this text it will cease to be so by observing either of these two things First that the only thing here in hand in these two verses is to set down the unlawfull and adulterous divorces viz. those that are attended with marrying some other for such are all they equally whether committed by the man or woman and so there is no occasion here to state that other question of lawfull divorces which had been made by the Pharisees v. 2. and answered Negatively v. 3. c. And consequently all that is here said is that the Wife however separated from the Husband may not marry again not that she may in any case lawfully separate Many things of this nature there are in the Scripture which are spoken only to prepare for somewhat else and have themselves no farther imporâââce all the weight of the speech lying on that other part to which they prepare See Note on Mat. 9. d. Secondly The nature of the word that is here and in other places of the New Testament used for divorcing falls out to be a word which signifies not putting away as that notes any act of authority but ãâã ãâã ãâã ãâã ãâã absolving loosing releasing from a debt or a band and so it may truly be ãâã ãâã ãâã ãâã ãâã that it is only releasing absolving not putting away the husband that is doing what is in her power to doe but not pretending to more The Grecians were wont to speak more accurately calling it on the mans part ãâã ãâã ãâã ãâã ãâã to send or cast out the wife but on the wives part ãâã ãâã ãâã ãâã ãâã to leave or forsake the Husband which though practised among the heathen sometimes yet being but an act of desertion it pretends not to any authority over him that is forsaken V. 19. Defraud not That our Saviour reckons up here the six last precepts of the Decalogue containing our duty toward our brethren that is toward other men under the Law is presently clear to him that considers the words either here or Mat. 19. 17. From thence it is clear again that ãâã ãâã ãâã ãâã ãâã is S. Marks rendring of the tenth commandement And it is observable how many waies this commandement is rendred in the Bible in Exod 20. and Deut. 5. the Septuagint expresse it by ãâã ãâã ãâã ãâã ãâã thou shalt not covet S. Paul Rom. 7 7. hath the same but S. Mark here ãâã ãâã ãâã ãâã ãâã thou shalt not defraud and S. Matthew ch 19. ãâã ãâã ãâã ãâã ãâã c. Thou shalt love thy neighbour as thy self From which 't is farther observable what is the meaning of that commandement That undoubtedly which will be the joynt united importance of these three phrases not that which might be thought sufficient to expresse the meaning of some one of them that is so to rest satisfied every man with his own lot which God hath afforded him and so to desire the good of others as well as of himself as not to desire or endevour to gain any thing to himself by the losse or diminution of any other to think the neighbour as fit to enjoy any thing that belongs to him as himself to enjoy his own and so joyne together these two precepts of the Heathens the Quod sis esse velis nihilque malis in Martial the perfect complacency with our present condition and the ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã in Menander the not coveting so much as a needle or pin of anothers V. 23. Hardly The thorny ground appears by the parable of the sower to be very contrary tothe good fruitfull the embleme of the honest heart wherein Christianity was to be planted By that was meant the mind choak'd with riches and the cares of this world which betray and eat out many good hopefull seeds of grace which would otherwise lift up the soul to the pursuit of the one necessary And this is the interpretation of the ãâã ãâã ãâã ãâã ãâã great difficulty of the rich mans being a disciple of Christ and attaining to his kingdome This Julian in his Epistle to Ecebolius speaks of scoffingly and saith that he took away from the Christians all that they had ãâã ãâã ãâã ãâã ãâã that they may not be deprived of that heavenly kingdome which they hope for V. 31. Many They who were call'd and chosen first to be disciples who consequenly ought to have express'd more zeal more fidelity and taken more pains in the Apostolicall office are here call'd the first in respect of their ãâã ãâã ãâã ãâã ãâã being first called into the vineyard and such was Peter and John and the rest of his present disciples The last are those which were call'd later as S. Paul who saith truly of himself that as he was born out of due time suddainly not regularly as the disciples in Christs life-time had been disciples a long space before they had their commission of Apostleship so he was in labours more abundant c. 1 Cor. 15. 10. and 2 Cor. 11. 23. And they that have written the Itineraries of the Apostles have observed the truth of it S. Paul having travail'd much farther then either S. Peter or S. John as they have describ'd the circuit CHAP. XI 1 AND when they came nigh to Jerusalem unto Bethphage and Bethany at the mount of olives he sendeth forth two of his disciples Paraphrase 1. Mat. 21. 1. 2. And saith unto them Go your way into the village over against you and as soon as ye be entred into it ye shall find a colt tyed whereon never man sate loose him and bring him Paraphrase 2. foal of an Asse 3. And if any man say unto you Why do you this say ye that the Lord hath need of him and straightway he will send him hither 4. And they went their way
ãâã to receive So by Analogie might ãâã ãâã ãâã ãâã ãâã be ãâã ãâã ãâã ãâã ãâã to hope from But the truth is there is not in the Bible any such notion of the word ãâã ãâã ãâã ãâã ãâã but the word constantly signifies to distrust or despaire So Esth 14. 19. Judith 9. 12. Isa 29. 19 ãâã ãâã ãâã ãâã ãâã forlorne persons in a desperate condition So also Ecclus 22. 22. ãâã ãâã ãâã ãâã ãâã feare not and ch 27. 21. ãâã ãâã ãâã ãâã ãâã is without hope and 2 Mac. 9. 18. ãâã ãâã ãâã ãâã ãâã despairing and in all the Bible in no other sense but that of distrust or despaire And this will very well agree with the Context also thus The heathens give and lend to other men knowing that they may want themselves and so designing their present act of charity with reflection on themselves that they to whom they lend or give may doe as much for them at another time but the Christian is to doe his acts of charity without any such purpose or designe of receiving any retribution from man and yet need not distrust or doubt or be discouraged in his work For though he lose that present advantage yet God who is the great rewarder ãâã ãâã ãâã ãâã ãâã the God of recompence or retributions to which the next words referre your reward shall be plentifull and so v. 38. ãâã ãâã ãâã ãâã ãâã it shall be given unto you will not see him a loser by it he may be as confident through the blessing of God which is promised to an Almes-giver that he shall be never the worse for any thing he thus gives or lends as if he had in his view a present retribution from him to whom he hath given or lent To this sense perfectly agreeable is that Apostolicall saying of Barnabas in his Epistle p. 251. ãâã ãâã ãâã ãâã ãâã doubt not to give neither murmure when thou givest give to every one that asketh thee where the ãâã ãâã ãâã ãâã ãâã before giving and the ãâã ãâã ãâã ãâã ãâã after doubting and murmuring make up the full notion of ãâã ãâã ãâã ãâã ãâã distrusting or desparing here and seem to be set by him as his way of rendring this speech of Christ In the same sense ãâã ãâã ãâã ãâã ãâã is used in Teles his Commentary of riches and poverty where speaking of Covetousnesse that it permits not men to use or communicate their wealth he addes ãâã ãâã ãâã ãâã ãâã some mens illiberality and diffidence hath sealed up their possessions V 38. Running over It being acknowledged that ãâã ãâã ãâã ãâã ãâã signifies being poured out 't will follow that ãâã ãâã ãâã ãâã ãâã must by Analogie with other words signifie abundantly poured out So we may measure it by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and many more in the New Testament and generally the word ãâã ãâã ãâã ãâã ãâã in Composition is an ãâã ãâã ãâã ãâã ãâã to encrease and augment the signification and so must be understood in this place To poure out being a note of plenty and this of being more then poured out of very great abundance V. 40. Perfect What is the full meaning and Grammaticall construction of ãâã ãâã ãâã ãâã ãâã hath been intimated Note on 2 Cor. 13. c. To it I here adde the consentient judgment of Epiphanius A disciple saith he is not above his Master ãâã ãâã ãâã ãâã ãâã but let him be made perfect as his own Master was of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings that is ready for persecution and evil speaking CHAP. VII 1. NOW when he had ended all his sayings in the audience of the people he entred into Capernaum 2. And a certain Centurions servant who was dear unto him was sick and ready to die 3. And when he heard of Jesus he note a sent unto him the Elders of the Jewes beseeching him that he would come and heal his servant Paraphrase 3. some of the principall men among 4. And when they came to Jesus they besought him instantly saying that He was worthy for whom he should doe this 5. For he loveth our nation and he hath built us a synagogue Paraphrase 5. For said they he is though a Roman commander a great lover of the nation and religion of the Jewes and hath express'd that by an act of speciall piety and favour to us 6. Then Jesus went with them and when he was now not farre from the house the Centurion sent friends to him saying unto him Lord trouble not thy self for I am not worthy that thou shouldest enter under my roof 7. Wherefore neither thought I my self worthy to come unto thee but say in a word and my servant shall be healed Paraphrase 7. but in stead of thy trouble of coming give but thy command by word of mouth and I make no doubt but that will cure my servant 8. For I also am a man set under authority having under me souldiers and I say unto one Goe and he goeth and to another Come and he cometh and to my servant Doe this and he doth it Paraphrase 8. though I am but a subordinate commander yet my commands are obeyed by all under me though given by word of mouth without my own presence to see them executed 9. When Jesus heard these things he marvailed at him and turned him about and said unto the people that followed him I say unto you I have not found so great faith no not in Israel Paraphrase 6. This heathen officer hath exercised a greater act of belief or faith in my power then any jew yet hath done 10. And they that were sent returning to the house found the servant whole that had been sick 11. And it came to passe the day after that he went into a city called Naim and many of his disciples went with him and much people 12. Now when he came nigh to the gate of the city behold there was a dead man carried out the only son of his mother and she was a widdow and much people of the city was with her Paraphrase 12. and she being a widdow and by this losse of her only son left desolate all the neighbourhood were come to her to lament and mourn with her and to attend the funerall 13. And when the Lord saw her he had compassion on her and said unto her Weep not 14. And he came and touched the biere and they that bare him stood still and he said Young man I say unto thee Arise 15. And he that was dead sate up and began to speak and he delivered him to his mother Paraphrase 15. spake and so evidenced himself to be revived 16. And there came a feare on all and they glorified God saying That a great prophet is risen up among us and that God had visited his people Paraphrase 16. And they were all
the Context concerning afflictions determin'd to it signifies to be discouraged to play the coward So 2 Cor. 4. 16. when upon the consideration of the afflictions which attend the preaching of the Gospel he yet resolves that the gain which they are to receive by it is more then the losse of life it self to him and thereupon contrary to all discouragements ãâã ãâã ãâã ãâã ãâã we are not afraid or discouraged for if our outward man be destroyed if we should suffer any affliction even to death it self yet c. So Ephes 3. 13. Wherefore I beseech you ãâã ãâã ãâã ãâã ãâã not to be discouraged or afraid or disheartened in your Christian course on occasion of my afflictions suffered for you for this that I suffer for you is your glory matter of incitement not of discouragement to you And these are all the places where the word is used in the New Testament V. 5. Weary me The word ãâã ãâã ãâã ãâã ãâã is twice used in the New Testament here and 1 Cor. 9. 27. It is an Agonistical word in the first use of it belonging to the ãâã ãâã ãâã ãâã ãâã or cuffers which was one of the Grecian exercises or to the ãâã ãâã ãâã ãâã ãâã which was a mix'd exercise made up of cuffing and wresting together and is the thing referr'd to in that place to the Corinthians among whom the Isthmii agones one of the four sorts of them in Greece were celebrated Now the word coming not from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã as against all Analogie some would have it but from ãâã ãâã ãâã ãâã ãâã and that from ãâã ãâã ãâã ãâã ãâã a lividnesse or blewnesse under the eyes or on the face and that such as is caused by blowes signifies distinctly to strike in the face with the fist or with caestus which they used in their hands to cuffe with and so as the word ãâã ãâã ãâã ãâã ãâã to get the adversary under him belongs there to wrestling so this ãâã ãâã ãâã ãâã ãâã to cuffing and both together make up the ãâã ãâã ãâã ãâã ãâã the exercise so called from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã as requiring all strength to the using of it which saith S. Chrysostome the Apostle referres to there From this Agonistical use of the word ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã another is which is gotten into common use for reproaching or putting any man to shame that blewnesse under the eyes or on the face being a visible mark of being beaten And thus as the Latine suggillatio so this Greek word is used among the Latines Consulatus Auli saith Cicero non tam Consulatus est quà m Magni nostri hypopion His Consulship is a meer contumely or reproach to Pompey who made him Consul So in Nilus ãâã ãâã ãâã ãâã ãâã Narr 6. speaking of the valiant expressions of a gallant woman he saith ãâã ãâã ãâã ãâã ãâã that he received them as contumelies and upbraidings of his own impatience And thus the word is to be taken in this place either Lest her continual coming shame me or Lest she coming so oft at last let loose her tongue to contumelies and railings at me But the former is the most proper sense most agreeable to the acception of ãâã ãâã ãâã ãâã ãâã in the sacred dialect being the Greek of ãâã ãâã ãâã ãâã ãâã which Psal 103. 9. is rendred ãâã ãâã ãâã ãâã ãâã and so 1 Thess 2. 16. signifies long duration or continuance and is ordinarily rendred for-ever and answerable exactly to the designe of the Parable set down v. 1. that we ought to pray ãâã ãâã ãâã ãâã ãâã and that by doing so we should make God ashamed as it were to deny or cast off our importunity Hence it is that the Fathers in their prayers and speeches to God use the phrase ãâã ãâã ãâã ãâã ãâã I put thee to shame to wit by continual importuning ãâã ãâã ãâã ãâã ãâã in S. Basils Liturgie I put thee to shame thou that art the onely good So in the Psaltery of the Greeks in which there are so many prayers mix'd ãâã ãâã ãâã ãâã ãâã c. Vnlesse O Lord thy goodnesse put thee to shame that is extorted this from thee Which expression of theirs as it referres without all doubt to this of S. Luke and is but another way of paraphrasing Gods being wrought on by way of importunity so it is a clear evidence of the truth of what hath been said of the notion and importance of this word ãâã ãâã ãâã ãâã ãâã in this place V. 7. Though he bear long The meaning of ãâã ãâã ãâã ãâã ãâã here is best found by comparing the verse with Ecclus 35. 19. where speaking of God ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã The mighty one will execute judgement and will not delay nor be slack toward them So ãâã ãâã ãâã ãâã ãâã patience or long sufferance signifies slacknesse in punishment or deferring of it And so that verse there is but a paraphrase of this The difference is 1. that this is by way of Interrogation which we know serves onely to increase the force of the Affirmation and 2. that ãâã ãâã ãâã ãâã ãâã in the close is in the Participle which though it be easily supplied with the Verb ãâã ãâã ãâã ãâã ãâã ordinarily understood yet in very ancient copies as that most ancient one in the Kings Library and so in that which S. Chrysostome and Antiochus and the ancient Translator and also the Syriack and Arabick made use of it is read ãâã ãâã ãâã ãâã ãâã And so the sense is complete Doth he delay or Is he slack toward them or in doing justice to them Certainly he shall not See Theophylact The occasion of Christs saying this in this place may seem to be to take off the great stumbling block from the Disciples or converted Jews who as yet saw nothing but afflictions toward themselves and Christ were persecuted for Christianity whereas the Jews that held out against Christ continued prosperous in it To these our Saviour both here and ch 21. 28. gives assurance that an heavy vengeance shall light upon this nation that it shall be utterly laid wast that the Jewish religion which as long as it lasted seemed a great prejudice against the faith and doctrine of Christ shall be destroyed that the persecuted believers shall be delivered and this that should suddenly come to passe within the age of some that then lived Mat. 16. 28. Mat. 26. 64. and Joh. 21. 22. To the same purpose it is that the Apostles in their Epistles when they speak to these converted Jews scattered abroad upon the persecution in Judaea do very frequently mention the suddennesse and certainty of this vengeance on the Jews and destruction of their Temple and worship as an argument of great force to keep those converts in their faith who as
there being one peculiar nation the Iews which were more fully then all the world besides instructed in this truth he at last came to this people was pleased to be born and live and do miracles among them and these that were his own people did not entertain him as sent from God but rejected and put him to death 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name Paraphrase 12. But all that received that is believed on him were by him advanced to be the adopted sons of God 13. Which were note b born not of blood nor of the will of the flesh nor of the will of man but of God Paraphrase 13. To wit those which live according to the will of God and neither the naturall nor carnall nor bare morall principle 14. And the word was made flesh and note c dwelt among us and we beheld his glory the glory note d as of the only begotten of the Father full of grace and truth Paraphrase 14. And this eternal word was born in humane flesh assumed our nature and in that flesh of ours as in a tabernacle appeared among us most gloriously in such a manner as was not competible to any but the one true eternal son of God And whereas the former tabernacle wherein God was pleased to dwell had in it the law that ministration onely of death 2 Cor. 3. 7. precepts of exact obedience he now in the tabernacle of his flesh by his incarnation and passion c. is all full of grace that is exceeding mercy and whereas the whole business of that tabernacle was nothing but shadows he hath brought the substance and truth with him which was meant by all those shadows the inward purity shadowed by the legal precepts of circumcision c. and spiritual and eternal promises in stead of those carnal or temporal see v. 17. 15. John bare witnesse of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he note e was before me Paraphrase 15. Iohn the Baptist testified and proclaimed concerning him saying He that followes me whose forerunner I am hath been and must alwaies be preferred infinitely before me For although he appeares after me among you in respect of his birth and entring on his office yet he had a being long before me And this was most truely said of the Baptist For he was before the creation of the world v. 2 3. Col. 1. 17. 16. And of his fulnesse have we all received and grace for grace Paraphrase 16. And being full of all graces excellencies perfections he hath communicated them to us in that degree as is necessary for us and in proportion to his abundant charity and goodnesse toward us we Christians which are his body or fellow-members of his humane nature receive grace and mercy flowing from him to us see ver 14. and note on 1 Pet. 3. e. and Act. 2. f. 17. For the law was given by Moses but grace and truth came by Jesus Christ Paraphrase 17. For though the law were given by Moses from God long ago yet the Gospel called Grace v. 14. see note on Heb. 13. d. as it is opposed to the severity and rigour of the law and truth as opposite to the shadowes and ceremonies of the law was to be brought in by Iesus Christ 18. No man hath seen God at any time The onely begotten son which is in the bosome of the Father he hath declared him Paraphrase 18. God is invisible and not approachable by us and so his will and the knowledge of his attributes cannot be conveighed to us but by some intercessor and of this sort none can be comparable to Christ Jesus who is next unto the Father and most dearly beloved by him and knows most of his mind see note on Mat. 8. g. and his end of coming into the world was to declare this unto us 19. And this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him Who art thou 20. And he confessed and denied not but confessed I am not the Christ Paraphrase 19 20. Now when the Jews sent messengers to John Baptist as he was preaching and baptizing to know who he was this was constantly his answer that he was not the Messias prophecied of and so long expected by them 21. And they asked him What then Art thou Elias And he saith I am not Art thou that prophet And he answered No. Paraphrase 21. No nor Elias no nor the prophet some special prophet perhaps Jeremy which had been among them the return of whom the Jews expected before Elias as him before the Messias 22. Then said they unto him What art thou that we may give an answer to them that sent us What sayest thou of thy self 23. He said I am the voice of one crying in the wildernesse Make streight the way of the Lord as said the prophet Esaias Paraphrase 23. he that was prophecied of by Esaias in those words Isa 40. 3. see Mat. 3. 3. The voice of one c. 24. And they which were sent were of the Pharisees 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that prophet Paraphrase 25. Why then dost thou receive disciples and proselytes or followers and that after the solemn manner of receiving proselytes by way of baptisme or washing 26. John answered them saying I baptize you with water but there standeth one among you whom ye know not Paraphrase 26. was not long since among you one of whom you took no notice that is Christ see note d. 27. He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose Paraphrase 27. whose disciple I am not worthy to be see Mat. 3. g. 28. These things were done in Bethabara beyond Jordan where John was baptizing 29. note f The next day John seeth Jesus coming unto him and saith Behold the lamb of God which taketh away the sin of the world Paraphrase 29. The day after the return of the Pharisees Iohn seeing Jesus coming to him said Behold the person sent from God as a lamb prepared for the slaughter in whom are summ'd up and completed all the typicall Mosaicall prescriptions of lambs to be sacrificed either in their daily sacrifices or at the passover who shall thereby obtain pardon from God for that sin that all the world is engaged in on condition they now reform at his coming 30. This is he of whom I said After me cometh a man which is preferred before me for he was before me Paraphrase 30. See v. 15. note c. 31. And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water Paraphrase 31. And though I was not able to discriminate him
encrease of it ãâã ãâã ãâã ãâã ãâã coming into the world see Joh. 12. 46. I came a light into the world directly parallel with this here Only here it is to be observed that this coming into the world doth not referre to Christs birth in the world but to the manifestation of him to the world his entring on his office of preaching the will of God to them So as his coming may be all one with his being sent that is his Commission from God to declare his will unto the world as Joh. 8. 42. I came not of my self but he sent me So c. 18. 37. For this was I born and for this I came into the world where as coming into the world differs from birth so is it in the next words specified what it peculiarly belongs to I came into the world that I may bear witnesse to the truth Thus it is used in the other word sent of the Apostles where it cannot possibly by understood of their birth Joh. 17. 18. As thou hast sent me into the world so also have I sent them into the world So 1 Tim. 1. 15. Jesus Christ came into the world and here Joh. 11. 27. I believe that thou art Christ the son of God ãâã ãâã ãâã ãâã ãâã that cometh into the world which was certainly designed by Martha as an expression of her belief that he was the Messias V. 13. Born not of blood To be born of any thing signifies to receive his beginning or principle of life and motion from any thing and so here to be born of God is to have received some speciall influence from him and proportionably to be a son of God is that state which is answerable to such a principle a life proportionable to such a beginning that higher pitch of Christian living now under the Gospel And in oppostion to that First those That are born of blood which is the livelyest expression of our corrupt birth or naturall estate are those that live the ãâã ãâã ãâã ãâã ãâã that natural heathen first life saith Clemens Alexandrinus the life of the naturall man Secondly Those that are born of the will of the flesh are carnal men those that follow their own vicious carnal will and Thirdly Those that are born of the will of man though literally that may note those that are adopted by man yet by way of Accommodation and so as may be agreeable to the former phrases they seem to be those that by the influences of that higher rational principle live according to the rule of rational nature that is of unregenerate morality to which the rules of Christs law superadding much of light and perfection the believers and receivers of Christ are here defined to be those that live according to those rules that higher principle and so are said to be born of God and not according to any of these lower states V. 14. Dwelt What is meant by Gods being said to be present or to appeare in the Old Testament hath been express'd Mat. 3. k. to wit that the Angels which are the courtiers of heaven doe appear as they are wont to doe in some shining glorious manner This is wont by the Hebrews to be called ãâã ãâã ãâã ãâã ãâã the habitation or presence of God and in Greek ãâã ãâã ãâã ãâã ãâã glory and ãâã ãâã ãâã ãâã ãâã appearing So Num. 16. 10. the glory of the Lord appeared and v. 42. the cloud covered and the glory appeared and God speaks from thence So when the glory is said to be departed from Israel 1 Sam. 4. 21. 't is clear that by glory is meant the presence of God which was signified by the Aâk and so in many other places see Note on 1 Pet. 4. f. and 2 Pet. 1. 3. and 17. Rom. 9. c. So Rev. 21. when it had been said of the New Jerusalem that 't was ãâã ãâã ãâã ãâã ãâã the Tabernacle of God with us v. 3. that being repeated again v. 11. is said in these words ãâã ãâã ãâã ãâã ãâã having the glory of God See Rev. 21. 23. also And because this appearance of God in the flesh was the most visible permanent and so remarkable appearance wherein he ever exhibited himself among us therefore it is that here 't is express'd as it were by the Schechina by ãâã ãâã ãâã ãâã ãâã he had his Tabernacle pitch'd among us the Greek ãâã ãâã ãâã ãâã ãâã coming immediately from the Hebrew ãâã ãâã ãâã ãâã ãâã and differing from it only by the Greek termination agreeable to that Prophecy of Noah Gen. 9. 27. in the Targums understanding of it that God should dwell in the tents of Sem that is saith that Chaldee Paraphrast that his Schechina should inhabite in the tabernacle of Sem. The same is express'd here again by ãâã ãâã ãâã ãâã ãâã in the other part of the verse the glory and so most probably 1 Pet. 4. 14. and Joh. 12. 4. which is the other expression of the presence of the divine majesty and accordingly Procopius on Isa c. 40. interprets ãâã ãâã ãâã ãâã ãâã the glory of the Lord to be the son who saith he is above all creatures of the same divinity with the father but especially being man is capable of this title ãâã ãâã ãâã ãâã ãâã c. always working miracles and transforming the creature by his word and bringing salvation to all at this his appearance Tit. 2. 11. For though this incarnation of Christ was the greatest humbling of him yet was it neverthelesse the greatest manifestation of his glory never so much of the Divine power and glory was seen upon the earth as in this Thus Joh. 2. 11. Christs working miracles is said to be the means of manifesting his glory that is of evidencing the inhabitation of the God head in them Ib. As of the only begotten For the signification of the particle ãâã ãâã ãâã ãâã ãâã as S. Chrysostomes note is worth reciting ãâã ãâã ãâã ãâã ãâã saith he ãâã ãâã ãâã ãâã ãâã It is not a note of similitude or comparison but of confirmation and unquestionable definition as if saith he the Evangelist had said we saw his glory such as became and was fit for the only begotten and true natural son of God the king of all To the same purpose saith Adrian in his ãâã ãâã ãâã ãâã ãâã to the Scripture p. 9. ãâã ãâã ãâã ãâã ãâã The Scripture useth ãâã ãâã ãâã ãâã ãâã as two ways First By way of comparison And Secondly Of confirmation and as an instance of the latter he gives ãâã ãâã ãâã ãâã ãâã Truly God is good to Israel Psael 73. 1. and this text where saith he 't is used ãâã ãâã ãâã ãâã ãâã the glory of the true only begotten son V. 15. Was before me What is the notion of the word ãâã ãâã ãâã ãâã ãâã first in the New Testament may here be fitly defined 1. It signifies in many places being spoken of a person or
to understand the books of the Law and Scriptures so well having not been brought up in the schools of the prophets see note on Mat. 5. g. 16. Jesus answered them and said My doctrine is not mine but his that sent me Paraphrase 16. What I teach is not from my self but from God that hath sent me 17. If any man will doe his will he shall know of the doctrine whether it be of God or whether I speak of my self Paraphrase 17. Any man that hath a willingnesse to doe Gods will how contrary soever it be to his own that hath a readinesse to serve God in Gods way and is not wedded to his own see c. 6. note d. that man and none but he is likely to passe a right judgment on my doctrine whether it be of God or no. 18. He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Paraphrase 18. For that man will thus judge He that pretends to be sent by God when he is not alwaies seeks his own advantages somewhat of glory or profit to himself But he that labours only the bringing honour to God and in pursuit of that doth what is most contrary to his own interests conceals nothing though it cost him never so dear to declare it He is worth believing or deserves to be believed having no false designe an what he doth no deceit or guile in him 19. Did not Moses give you the law and yet none of you keepeth the law why go ye about to kill me Paraphrase 19. But 't is otherwise with you You are not of that making v. 17. That law which your own beloved Moses gave you and for the maintaining of which you have so much zeal and hate me as a breaker of it ye doe not your selves observe ye doe not the most of you live according to the rules of it If ye did ye would not be so forward to embrue your hands in my blood who have no way offended against you or that This concludes you not likely to judge what doctrine is of God A man must have purged and regulated affections to doe so see c. 6. note d. 20. The people answered and said note b Thou hast a devil who goeth about to kill thee Paraphrase 20. art certainly mad to talk thus 21 Jesus answered and said unto them I have done one work and ye all marvell Paraphrase 21. I cured one on the sabbath day and ye wondred I would doe so were angry v. 23. 22. Moses note c therefore gave unto you circumcision not because it is of Moses but of the fathers and ye on the sabbath day circumcise a man Paraphrase 22. I shall give you an account of this by remembring you of circumcision given you by Moses not by Moses originally but in practise before his time in Abraham to whom it was commanded by God Now this law you observe so carefully that if the eighth day fall upon a sabbath day you then circumcise the child on that day for all that 23. If a man on the sabbath day receive circumcision that the Law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the sabbath day Paraphrase 23. If then you doe a wounding bloody work about a part of a man in circumcision on the sabbath day and yet think that you break not the law of the sabbath by so doing may not I without being hated and opposed by you doe a work of charity and mercy to an entire whole man in working a cure on him on the sabbath day 24. Judge not according to the appearance but judge righteous judgment Paraphrase 24. Judge according to the depth of reason and justice and not on every slight colour of probability 25. Then said some of them of Jerusalem Is not this he whom they seek to kill Paraphrase 25. whom the chief of the Jewes would fain put to death 26. But lo he speaketh boldly and they say nothing unto him Doe the Rulers know indeed that this is the very Christ Paraphrase 26. And behold he openly in the Temple in the presence of all see note a. disputeth and avowes his actions and they have nothing to lay to his charge which he doth not give a most satisfying account of Are they of the Sanhedrim perswaded and satisfied in mind that he is indeed the Messias sent from God 27. Howbeit we know this man whence he is but when Christ cometh no man knoweth whence he is Paraphrase 27. This were very strange for we are assured of the contrary in that we know his birth and parentage But for the Messias we are taught that he must be one whose parentage is not known 28. Then cried Jesus in the Temple as he taught saying Ye both know me and ye know whence I am and I am not come of my self but he that sent me is true whom ye know not 29. But I know him for I am from him and he hath sent me Paraphrase 28 29. To this Jesus answered aloud I know your meaning when you say You know whence I am viz. that you know the family whereof I come But there is a farther truth also in your words By my works and name and speeches you may if you will know whence I am Just Mart. qu. 140 ad orth and indeed I come not in mine own name nor on mine own errand but on his whose testimony of me cannot deceive but him you doe not so know as to be competent judges what is his will what is lawfull and acceptable in his sight what not see v. 23. but I who come with commission from him doe thus know him 30. Then they sought to take him but no man laid hands on him because his houre was not yet come Paraphrase 30. the time wherein he was to suffer being not yet come God restrained or diverted them from it 31. And many of the people believed on him and said When Christ cometh will he doe more miracles then these which this man hath done Paraphrase 31. If he be not the Messias t is strangè for when the Messias comes he will not cannot in all probability doe greater miracles then he hath done already 32. The Pharisees heard that the people murmured such things concerning him And the Pharisees and chief priests sent officers to take him Paraphrase 32. upon this intelligence the Pharisees very zealous of their traditions and they of the Sanhedrim fearing their authority might be diminished by him 33. Then Jesus said unto them Yet a little while am I with you and then I goe unto him that sent me Paraphrase 33. T is but a small time that I shall continue here and when I depart I shall return to my Father from whom I came 34. Ye shall seek me and shall not find me and where I am thither ye cannot
father Paraphrase 38. I doe after the example of my father and you of yours in proportion 39. They answered and said unto him Abraham is our father Jesus saith unto them If ye were Abrahams children ye would doe the works of Abraham Paraphrase 39. in his obedience and vertues be like him as children resemble their naturall parents in their nature and feature 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Paraphrase 40. But you are most contrary to that Abraham was an hospitable person and obeyed God in all his commands would have been very far from designing the death of any the meanest Prophet for no other crime but that of bringing Gods truth unto him And yet this doe ye 41. Ye doe the deeds of your father Then said they unto him We be not born of fornication we have one father even God Paraphrase 41. Ye have another father not willingly owned by you and him you are like in your actions Hereupon they reply none have dubious parents but they that are unlawfully begotten we are not such we are none of those to whom the style of children of whoredomes is given Hos 2. 4. but owned and acknowledged by God as his only children 42. Jesus said unto them If God were your father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me Paraphrase 42. Jesus answers your hating of me is a certain argument that God is not your father for I am sent immediately from him I came from heaven and what I doe is by commission from God not on mine own motion or any businesse or errand of mine or as false Prophets without mission 43. Why doe ye not understand my speech even because ye cannot hear my word Paraphrase 43. If God were your father whose commands you received and obeyed as children you would know my language being indeed the very language of that father But the reason is clear The thing that makes you not believe in me is not want of means of conviction that my doctrine comes from God but because my doctrine is not agreeable to your humour You cannot abide to hear it you have not affections capable of it 44. Ye are of your father the devill and the lusts of your father ye will do he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyer and the father of it Paraphrase 44. The praââises which the devill offers to you or hath practised before you you like much better then those which I commend to you He was from the first that we hear of him malicious and proud and bloudy and soon apostatized from God and the right way for he is an enemy of truth and goodnesse and therefore for him to lie and confirme you in infidelity is naturall and proper to him 45. And because I tell you the truth ye believe me not Paraphrase 45. 'T is neither the inevidence of my doctrine nor the weaknesse of your understandings that keeps you from believing me and embracing my doctrine the only thing that makes you reject me is my speaking the truth that heavenly pure perfect rule of practise which it seems is not for your turne is vehemently resisted by your passions and prejudices 46. Which of you convinceth me of sin And if I say the truth why do ye not believe me Paraphrase 46. I am sure you have no fault or imposture to lay to my charge nothing to produce or prove against me And the tree will be known by the fruits and yet you will not believe truth when I speak it 47. He that is of God heareth Gods words ye therefore hear them not because ye are not of God Paraphrase 47. If you had true piety in you then certainly my doctrine being from God would be acceptable to you and you would embrace it 48. Then answered the Jewes and said unto him Say we not well that thou art a note d Samaritane and hast a devill Paraphrase 48. To this the Jewes had no other reply but to fall into reproachfull language against him calling him Samaritan a word of reproach and madman See c. 7. 20. b. 49. Jesus answered I have not a devill but I honour my father and ye doe dishonour me Paraphrase 49. That I doe no vicious extravagant thing appears by my seeking no honour to my self not coming in my own name but referring all my embassie to the honour of God and you doe all that your malice can invent to defame me 50. And I seek not mine own glory there is one that seeketh and judgeth Paraphrase 50. And this let me tell you although I doe not seek after my own glory yet my father doth tenderly observe whether I am honoured or dishonoured and passes sentence on men severely for it see Deut. 18. 19. otherwise as 't is no glory of mine I look after so your reproaches would not touch me 51. Verily verily I say unto you If a man keep my saying he shall never see death Paraphrase 51. As it is I cannot be so unkind to you as thus to leave you in this contempt so dangerous to you whereas on the other side your receiving of the message which I bring you were the way to bring you to eternall life and rescue you from eternall torments 52. Then said the Jews unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death Paraphrase 52. art mad see c. 7. 20. b. 53. Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy self Paraphrase 53. Abraham and the Prophets were not freed from dying and what manner of power dost thou assume to thy self to bestow priviledges which God never gave to them whom he so much favoured 54. Jesus answered If I honour my self my honour is nothing It is my father that honoureth me of whom ye say that he is your God Paraphrase 54. Jesus replyed I shall say nothing of my self The power which I have I have from him whom certainly you acknowledge to be greater then Abraham own him as your God he hath testified sufficiently of me by voice from heaven c. 55. Yet ye have not known him but I know him and if I should say I know him not I shall be a lyer like unto you but I know him and keep his saying Paraphrase 55. This father of mine whom you call your God you know very imperfectly you know not what kind of worship and obedience it is that he requires but place it in external legal performances I come to tell you his will more perfectly And to this end have my message
that he doth ãâã ãâã ãâã ãâã ãâã call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said ãâã ãâã ãâã ãâã ãâã that is preaching of the word not their hearing but their being heard as in Plato in Phaedro ãâã ãâã ãâã ãâã ãâã I desire to temper the brackish hearing with sweet or potable speech where ãâã ãâã ãâã ãâã ãâã hearing is used for the word or speech which is heard is ãâã ãâã ãâã ãâã ãâã by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but ãâã ãâã ãâã ãâã ãâã to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth ãâã ãâã ãâã ãâã ãâã If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the ãâã ãâã ãâã ãâã ãâã the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
this world and all I beseech for them is not that they should be taken hence from preaching it to the world but preserved constant in all affliction that they fall not off from thee nor miscarry in the approaching danger see v. 12. c. 18. 9. but live to testifie thy truth to the world 16. They are not of the world even as I am not of the world Paraphrase 16. They will not be for the world to like or entertain any more then I have been 17. Sanctifie them through thy truth Thy word is truth Paraphrase 17. Be thou pleased therefore to set them apart to fit them and consecrate them for the preaching of thy truth the Gospel See v. 19. and S. Chrysostome 18. As thou hast sent me into the world even so have I also sent them into the world 19. And for their sakes I sanctifie my self that they also might be sanctified through the truth Paraphrase 18 19. For to this office and undertaking they are sent by me as I was by thee see c. 20. 21. therefore I intercede and withall I offer my self up a sacrifice for the consecrating of them that they may doe as I doe venture their lives in the preaching thy will and by this offering of mine as the ceremony of their consecration be consecrated or set apart for that function 20. Neither pray I for these alone but for them also which shall believe on me through their word 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me Paraphrase 20 21. And what I beg for them I beg also for all succeeding believers which shall by them hereafter be brought to the faith and succeed them in the government of the Church that they also may accord and continue uniformly in one faith and doctrine that which I from thee have taught and this by obeying our example following the copie which we have set them by agreeing one with the other in all things that so this agreement of all thee and me and them may be a powerfull means of convincing the world that I am sent by thee which the diyisions and dissensions of my disciples may bring into suspicion 22. And the glory which thou gavest me I have given them that they may be one even as we are one Paraphrase 22. As for my disciples to whom he returns again the 20th and 21th verses being included in a parenthesis see c. 6. note d. To this end I have furnished them with the power of working miracles called the glory of God c. 11. 40. and the glorious things done by him Luc. 13. 13. that they may preach this doctrine Doe thou therefore sanctifie them also that as I have been able to doe whatsoever works of power thou are able to work so they may be able to doe also through the presence of our power working in them 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as hast thou loved me Paraphrase 23. I working in and enabling them as thou dost me that they may be thus sitted and consecrated to their office in being partakers of the same miraculous power and through zeal to thy truth conferre all their endeavours to the propagating thereof And this as it may appear to be an effect of thy favour toward them in like manner as it was to me will be a means of convincing the world that thou hast sent me and in like manner them also because such power can be had from none but thee 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Paraphrase 24. And for all that thus sincerely come from thee to me which from being thy servants come and receive and believe in me see c. 6. note d. obey my message also for them I pray that they may follow me to heaven that they may manifestly see the honour wherewith thou hast magnified me an effect of thine infinite love toward me before all eternity and not look on me any longer as a mortall passible man such as now I am see v. 5. 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Paraphrase 25. And yet for all this righteous Father the rulers and great men of the world doe not acknowledge thee after all thy goodnesse to them as appears by their not receiving of me who am sent by thee But as I have received the Revelation of thy will known thy secret counsels so though the world have not yet these disciples of mine for whom I now pray have been convinced and acknowledge that I come from thee 26. And I have declared unto them thy name and will declare it that the love wherewith thou hast loved me may be in them and I in them Paraphrase 26. And therefore I have revealed thee and thy attributes and purposes to them and will doe so still that as thou hast express'd thy love to me so I may expresse mine to them and enable them to work the same works that I am able to work CHAP. XVIII 1. WHen Jesus had spoken these words he went forth with his disciples over the brook Cedron where was a garden into the which he entred and his disciples 2. And Judas also which betrayed him knew the place for Jesus oft times resorted thither with his disciples Paraphrase 2. knew that to be the place where Jesus used to be and where he would be found at this time 3. Judas then having received a band of men and officers from the chief priests and Pharisees cometh thither with note a lanthorns and torches and weapons Paraphrase 3. Judas therefore furnishing himself with a band of souldiers and some of the ministers of the Sanhedrim cometh to that place with candles and lamps many of both sorts which though it were full moon might yet be needfull by reason of clouds and withall weapons to apprehend when they had found him 4. Jesus therefore knowing all things that should come upon him went forth and said unto them Whom seek ye Paraphrase 4. Jesus therefore knowing all that was done by them and what was approaching to him 5. They answered him Jesus of Nazareth Jesus saith unto them I am he And Judas also which betrayed him stood with them 6. As soon then as he had said unto them I am he they went backward and fell to the ground Paraphrase 6. the souldiers c. 7. Then asked he them again Whom seek ye And they said Jesus of Nazareth 8. Jesus answered I have told you that I am he If therefore ye seek me let
ãâã ãâã ãâã ãâã ãâã the brethren see c. 15. 3 4 23. Mat. 18. 17. Now what power the Church or brethren considered in this notion the society of Christians doe here appear to have may be considerable The choice of the persons of the Deacons is here committed to them But that first by the appointment of the Apostles declared to them The twelve called to them the multitude and said Look out c. v. 2 3. Secondly they had by the Apostles these bounds set them 1. to take seven the number specified by the Apostles not left arbitrary to them 2 ly to pitch on ãâã ãâã ãâã ãâã ãâã men generally known and well reputed of 3 dly with these qualifications 1. faith supposed in the ãâã ãâã ãâã ãâã ãâã some of you that is believers Christians 2 dly fulnesse of the holy Ghost extraordinary gifts 3 dly fulnesse of wisdome fitted by all these for this employment And when by the Apostles appointment together with the observation of these prescribed rules the multitude have sought out the persons then still the Apostles reserve the ãâã ãâã ãâã ãâã ãâã the Ordination or Constitution of them to themselves v. 3. In the nomination of Bishops and Deacons in other Churches the like may be concluded from the Epistles to Timothy and Titus viz. that somewhat was referred to the Church particularly their testimony concerning the qualifications of the Persons For the Bishop that was to ordain is by S. Pauls direction first to enquire as it were upon Articles ãâã ãâã ãâã ãâã ãâã if or whether he be blamelesse c. which concerning a Bishop are fifteen Tit. 1. 6. seventeen 1 Tim. 3. 1. fewer concerning a Deacon And all of them being matters of fact and manners Timothy which was newly entred upon his province and Titus lately left in Crete could not possibly be instructed sufficiently from their own experience and therefore must be supposed to have it by enquiry of the Church So in the Censures of the Church the offender must be rebuked before the many 2 Cor. 2. 6. ãâã ãâã ãâã ãâã ãâã before the Chârch Mat. 18. 17. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã before all 1 Tim. 5. 20. Where yet it is Timothy the Bishop that must ãâã ãâã ãâã ãâã ãâã rebuke the offenders onely in the presence and with the notice of the Church to make the rebuke more considerable to produce shame and reformation Lastly in the the Councel at Jerusalem with the Apostles and Elders or Bishops of Judaea is joyned ãâã ãâã ãâã ãâã ãâã the whole Church ch 15. 22. in the choosing and sending messengers to Antioch but that with a most discernible distinction The Apostles and Elders as they whole decree or appointment it was ãâã ãâã ãâã ãâã ãâã it pleased or seemed good to the Apostles and Elders to send chosen men the choice and mission belonging to them and the persons sent ãâã ãâã ãâã ãâã ãâã men of them Bishops of the Councel but this with the knowledge and approbation of the whole Church ãâã ãâã ãâã ãâã ãâã joyned wth them as of those that were accessories not principalls in the sending So in the Inscription of the Epistle of the Councel v. 23. The Apostles and Elders and brethren send greeting Not that any but the Apostles and Elders that is Bishops of Judaea were members of the Councel or had voices in it for that is cleared v. 6. at the first mention of their conventing The Apostles and Elders came together to consider of this matter the debate of the question and the decision belonging only to them but that the whole Church joyned with the Apostles and Bishops shewing their consent and approbation and submission to the decree of the Councel And thus in following times have Lay-men subscribed the Acts of Councels in this form Consentiens subscripsi I have subscribed consenting or testified my consent under my hand As for the decree of the Councel though that be in the style of ãâã ãâã ãâã ãâã ãâã us v. 28. which may be conceived to referre to all those that are named in the front and so to the ãâã ãâã ãâã ãâã ãâã Brethren yet 't is apparent by v. 25. ãâã ãâã ãâã ãâã ãâã it seemed good to us being assembled together that that belongs onely to those that were assembled or sat in the Councel that is the Apostles and Elders v. 6. and so it is expresly set c. 16. 4. ãâã ãâã ãâã ãâã ãâã the decrees ordained by the Apostles and Elders V. 3. Full of the holy Ghost What is meant by ãâã ãâã ãâã ãâã ãâã full of the holy Ghost in this place may perhaps be best collected by a farther consideration of the words of Christ Mar. 16. 17 18. But signes shall attend them which believe these things so ãâã ãâã ãâã ãâã ãâã may be rendred or these signes shall attend or follow them that believe These words seem to contain a promise of extraordinary gifts of casting out Devils speaking strange languages healing c. v. 17 18. to others beside the Apostles under the name of believers For the believers there ãâã ãâã ãâã ãâã ãâã are all one with the he that believeth ãâã ãâã ãâã ãâã ãâã and is baptized v. 16. and that is those that upon the Apostles preaching shall believe and enter into the Church or be added to it But this not so unlimitedly on one side as that all that did believe should have those gifts bestow'd upon them see Note on ch 2. d. for then here would have been no choice all being full of the holy Ghost they could not look out men that were full nor yet with such restrictions on the other side as that none had these gifts but those that were ordained to sacred functions for then these who were not yet so ordained could not thus be full But I suppose the truth is in the middle At the Apostles preaching and mens receiving the Gospel many of them that believed had extraordinary gifts miraculous powers bestowed upon them for the testifying to themselves and others the truth of the Gospel in those first times and to qualifie them for the services of the Church when they should be called to it And agreeably those that were thus endowed were generally chosen to such imployments before others who had them not as there was need of them And such I suppose are here meant under the phrase of Full of the holy Ghost and that phrase mention'd by the Apostles as a qualification required in those whom they would appoint Deacons here and beside the care of the poor communicate the power of preaching and baptizing to them which 't is evident Philip had This may most probably be it which is affirmed of Cornelius's family Act. 10. 44. The holy Ghost fell on all them which heard the word and the gift of the holy Ghost was powr'd upon them 45. for they spake with tongues
c. 46. So again ch 19. 6. the Ephesian disciples being newly baptized in the name of Jesus v. 5. by the Apostles benediction and imposition of hands the holy Ghost came upon them and they spake with tongues and prophefied And so ch 2. 38. when Peter tells them that upon their Repentance and Baptisme they should receive ãâã ãâã ãâã ãâã ãâã the gift of the holy Ghost the very phrase which is used of Cornelius's family it follows accordingly ch 4. 31. the place was shaken and they were filled with the holy Ghost and so beside the inward gifts and graces of the Spirit they were many of them endowed with those extraordinary gifts which c. 2. 1. had fall'n upon the Apostles and were usefull for the confirming them in the faith and to testifie to them and others the truth of what was preach'd to them And of them that were at that time converted they are now to choose some here for the office of Deacons men full of the Spirit c. CHAP. VII 1. THen said the high Priest Are these things so Paraphrase 1. And the chief priest asked him Whether this whereof he was accused ch 6. 14. of foretelling the destruction of this people and religion of the Jewes were true or no. 2. And he said Men brethren and fathers hearken The God of glory appeared unto our father Abraham when he was in Mesopotamia before he dwelt in Charran Paraphrase 2. And fitting his speech to the point in hand that is to prove the approaching destruction of the Temple by shewing the little merit and great provocations of that people and the no reason why they should be preferred before other nations the free choice and thereupon free promise of God being the only ground of all the mercy that befell them he said I beseech you to give audience The one eternall God of heaven and earth appeared and spake to our father Abraham whilst he was in Mesopotamia as that see Judith 5. 3. in a wider notion contains that whole region on the other side of Euphrates from Canaan v. 2. Syria Chaldea Mesopotamia and Babylonia that is whilst he was in the place of his birth Ur of the Chaldees Gen. 15. 7. 11. 31. before the time that his father Terah and he dwelt in Haran Gen. 11. 31. where in the way from Ur to Canaan they stayed some yeares till Terah's death v. 32. 3. And said unto him Get thee out of thy countrey and from thy kindred and come into the land which I shall shew thee Paraphrase 3. And when he appeared he commanded him saying The countrey where thou art is overrun with all villany and therefore that thou mayst keep thy self free from their idolatries and other vices accompanying them I command thee to forsake that place and thy fathers house Gen. 12. 1. and remove into another land which I shall appoint and direct thee to viz. the land of Canaan which though now possess'd by others yet I will give unto thee and to thy seed entirely Gen. 13. 14. and by thy readinesse to take this journey on this command I shall discern thy obedience to me 4. Then came he out of the land of the Chaldeans and dwelt in Charran and from thence when his father was dead he removed him into this land wherein ye now dwell Paraphrase 4. Then in obedience to that command he went out of that countrey of his and his father Terah with him as farre as Haran Gen. 11. 31. and after he had dwelt in Haran some years according to God's command he removed into Canaan Gen. 12. 5. 5. And he gave him none inheritance in it no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him when as yet he had no child Paraphrase 5. And there he pitched his tent and built an altar v. 7 8. but was soon fain to remove into Aegypt ver 10. and there to so journ having received a promise of God that he would give him this whole land of Canaan ch 12. 7. for him and his seed to possesse when as ye he had no child nor likelyhood to have any nor any kind of estate in the land but was a stranger or sojourner there Gen. 17. 18. 20. 1. 21. 34. 23. 4. 6. And God spake on this wise that his seed should sojourn in a strange land and that they should bring them into bondage and intreat them evil note a four hundred years Paraphrase 6. And Gen. 15. 13. God spake to him again concerning this matter that before this promise should be performed to him his posterity should first sojourn in Canaan and then go down to sojourn in Aegypt and there should suffer and be for some time oppressed like slaves till the end of 400 years from the time of the birth of Isaac not from the time of the going into Aegypt untill the time that the iniquity of the seven nations all concluded there as Amos 2. 9 10. under the generall name of the Amorites which inhabited this promised land should be filled up and so they fit for God in justice to destroy them and give away their land them Gen. 15. 16. 7. And the nation to whom they shall be in bondage will I judge said God and after that shall they come forth and serve me in this place Paraphrase 7. And then in the 4 th generation Gen. 15. 16. after Jacob Moses and Aaron which brought them out being the sons of Amram the son of Cohath the son of Levi one of Jacob's sons that went down with him into Aegypt when the time comes of bringing them out of their Aegyptian slavery and giving them this land I will saith God Gen. 15. 14. lay heavy punishments on the Aegyptians and by that means make them release thy posterity and so they shall come and possesse this land and serve me in it 8. And he gave him the covenant of circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs Paraphrase 8. And God made a covenant with him and appointed circumcision as a seal of it and accordingly Abraham when Isaac was born circumcised him the eighth day and Isaac begat and circumcised Jacob and Jacob his twelve sons the heads of the twelve tribes of which this people consisted 9. And the Patriarchs moved with envy sold Joseph into Aegypt but God was with him Paraphrase 9. And those sons of Jacob were much displeased with one of their brethren viz. Joseph and sold him into Aegypt but when he was there God protected and provided for and advanced him miraculously 10. And delivered him out of all his affliction and gave him favour and wisdome in the sight of Pharaoh king of Aegypt and he made him governour over Aegypt and all his house Paraphrase 10. And when he was cast into prison
sufficiently appears to denote not a naturall sleep such as men dis-spirited with fasting may be thought apt to fall into which the mention of Peters fasting in the beginning of the verse hath made some men apprehend of it but a transportation or trance into which he was cast by God or a binding up his outward senses which is answerable to a deep sleep such as Adams was Gen. 2. when the rib was taken out of him to make him capable of the vision or revelations of Gods will which here he was to receive To which purpose 't will be observable that Gen. 17. 3. when the Hebrew text saith Abraham fell on his face and God talked with him the Hierusalem Talmud reads Inclinavit se Abram super faciem ejus obstupuit Abraham bowed himself upon his face and was astonish'd where the obstupuit and was astonish'd is clearly the ãâã ãâã ãâã ãâã ãâã here the Hebrew word signifying as was said both astonishment and trance wherein God talked with him by way of vision to his understanding not to his senses V. 38â Anointed That the use of oyle among the Jews was for festivals hath been said Note on Mat. 26. c. and consequently the custome of anointing notes a solemn entertainment of any one water to wash the feet and bread to eat was allowed to every of the guests but not so the fatted calf but when they would expresse a great joy and welcome and making merry as in the return of the prodigal And so in like manner the anointing or powring oyle on the heads of the guests is the highest expression of acknowledging and testifying the greatest joy and so called the oyle of gladnesse Psal 45. 8. that is to be found among them This anointing therefore from hence came to denote the preferring one before another and the Targum generally renders it by a word which signifies preferring or advancing and so became the ceremony of consecrating to any speciall office and so was ordinarily used in the installing men to offices of any eminence From hence as in many other things doth the word come to be used Metaphorically for any that is preferred before or set over others Abraham and the Patriarchs that must not be touch'd in the Psalmist are called Gods anointed that is persons by God preferred and advanced before others taken into his speciall care and so signally testified to be by Gods dealings towards them And so the anointed of the Lord are those whom God hath set over other men Agreeable to this is it that that eminent person prophesyed of by Moses whom God should send and whom they were to hear is generally known by the name of ãâã ãâã ãâã ãâã ãâã the anointed the Messias or Christ because he was thus preferred by God Psal 45. and Heb. 1. 9. above his fellowes men and Angels themselves According to this notion it is that when the Holy Ghost came down on Christ and thereby by a voice from heaven Thou art my beloved Son in whom I am well pleased mark'd him out as the person whom God had sent of whom John therefore said that he was greater then he and preferred before him it is express'd by the Prophet in these words The spirit of the Lord is upon me because the Lord hath anointed me to preach c. Isa 61. 1. and Lu. 4. 18. that is the Lord hath preferred me before others and set me apart to this office as he hath no other man So again Act. 4. 27. Thy son Jesus whom thou hast anointed that is marked out to be that beloved sonne of thine which was done at the Spirits coming down upon him which therefore must be resolved to be the meaning of anointing him in that place And so 't is evidently in this place How God hath anointed him with the holy Spirit and with power that is whom God by those two meanes the descent of the Spirit upon him and the power of miracles as by privileges and markes of prelation preferred and dignified beyond all others that ever were in the world and demonstrated him to be that promised Messias This use of the phrase being so remarkable of Christ and so particularly applyed to this respect of the Holy Ghosts testifying of him and setting him apart for his office for the very testifying that he was Gods beloved son who was to be heard before all others is the enstalling or consecrating him to his prophetick office to teach the world is farther enlarged to the Apostles of Christ on whom the Holy Ghost afterward descended in like manner and even to all other faithfull Christians also 2 Cor. 1. 21. where with the phrase of confirming them into Christ that is giving them assurance of the truth of Christs being the Messias as an oath is said to be ãâã ãâã ãâã ãâã ãâã for confirmation is joyned also Gods having anointed them which signifies Gods having afforded them such speciall favour and giving them such evidences and testimonies of the truth of that they were to believe viz. the Holy Ghosts descending upon the Apostles which was one assurance of Christs being the true Messias and the Miracles which they wrought was another which being not so peculiar to the twelve Apostles but that like the oyle on Aarons head it descended to the beard and to the skirts of his clothing it is communicated by S Paul to himself and the believing Corinthians also see Note on c. 2. d. From this last place thus understood will appear also what is meant by the ãâã ãâã ãâã ãâã ãâã or unction 1 Joh. 2. 20. which the Christians or believers to whom he writes are by him said to have ãâã ãâã ãâã ãâã ãâã from the Holy that is I conceive from the holy Ghost The Holy Ghost by descending on the Apostles had taught them all things that is given them assurance that what Christ had preached was true and consequently that he being the true Messias all other contrary teachers were false-teachers and to be avoided This testimony from heaven afforded the Apostles and attendant on that the power also of doing Miracles in Christs name allowed to many others in the Church of the first times was the foundation of beliefe to that and the whole succeeding Church and therefore that privilege as it was allowed them being call'd ãâã ãâã ãâã ãâã ãâã or unction is said there to belong to these believers They have it that is either the extraordinary gifts of the Spirit in the Church or else the benefit of it the evidence of those truths which the coming of the Holy Ghost confirmed belongs unto them and therefore as that descent of the Holy Ghost was said to teach them all things so here they which have this ãâã ãâã ãâã ãâã ãâã know all things that is have sufficient evidence thereby of the truth v. 21. that is of the Gospel or that Jesus is the Messias v. 22. and that what they had received
from the beginning v. 24. that is from the beginning of Christs appearing among them at his Baptisme when the Holy Ghost thus descended was such a truth as they were never to part with And so v. 27. the unction again that is that which God had afforded them to demonstrate that Jesus was the Messias teacheth you of all things that is gives you assurance of the truth of the Gospel of Christ and is truth and not a lye that is infallibly true and fit to be confronted unto and to fortifie you against all those that come to deceive you v. 26. CHAP. XI 1. AND the Apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God Paraphrase 1. Christians in Judaea heard that the people of other nations which were not Jews had embraced the doctrine of Christ 2. And when Peter was come up to Jerusalem they that were of the circumcision contended with him 3. Saying Thou wentest in unto men uncircumcised and didst eat with them Paraphrase 2 3. And at Peter's coming to Jerusalem the Jewish Christians who though they were converted to Christianity yet still continued constant to the observation of the Mosaicall law of circumcision of abstaining from unclean things and the conversation with men of any other nation c. accused him that he conversed freely with those that were not circumcised Cornelius c. and eat with them which the Jews count absolutely unlawfull 4. But Peter rehearsed the matter from the beginning and expounded it by order unto them saying Paraphrase 4. And Peter thus made his Apology giving an exact account of all that had befalne in this matter 5. I was in the city of Joppa praying and in a trance I saw a vision a certain vessel descend as it had been a great sheet let down from the heaven by four corners and it came even to me Paraphrase 5. See note on c. 10. d. 6. Upon the which when I had fastned mine eyes I considered and saw four-footed beasts of the earth and wild beasts and creeping things and fowls of the aire Paraphrase 6. beasts and fowls and creepers of all sorts clean and unclean 7. And I heard a voice saying unto me Arise Peter slay and eat Paraphrase 7. make no distinction of clean and unclean but eat freely of any which thou seest 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth Paraphrase 8. I have always observed this distinction commanded by the law of Moses and must not now break that law whatsoever thou seemest to command me 9. But the voyce answered me again from heaven What God hath cleansed that call not thou common Paraphrase 9. 'T was God that made that distinction by his law to the Jews and there is no naturall turpitude in eating any kind of meat save onely as it is prohibited by God and therefore God that made that law abrogating it again and making all meates clean or free to be eaten thou art not to think any interdict lyes on any but freely to eate of all 10. And this was done three times and all were drawn up again into heaven 11. And behold immediately there were three men already come unto the house where I was sent from Caesarea unto me Paraphrase 11. And as soon as I had seen this vision there was a thing fell out which made me discern to what end this vision was designed not onely to reveal to me the lawfulnesse of eating all sorts of meats but more principally of conversing with and preaching the Gospell to the Gentiles for 12. And the Spirit bad me go with them nothing doubting Moreover these six brethren accompanied me and we entred into the mans house Paraphrase 12. And the Spirit of God by a secret afflation or incitation See note on c. 8. f. commanded me to make no scruple this was the interpreting of my vision to me but freely to go along with them though they were not Jews or circumcised Proselytes And these six men converted or Christian Jews went along with me and we all went into the house of Cornelius a Gentile but Proselyte of the Jewes though uncircumcised 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter Paraphrase 13. And he told how in a vision received from an Angel in this house of his and might not we enter where an Angel had been before us sent by God immediately as we also were he was commanded to send to Joppa for Simon Peter to come to him 14. Who shall tell thee words whereby thou and all thy house shall be saved Paraphrase 14. Who said the Angel shall teach thee that doctrine by believing and embracing of which thou and all thy family if they believe also shall be made heires of everlasting salvation 15. And as I began to speake the holy Ghost fell on them as on us at the beginning Paraphrase 15. And I had not long discoursed with them and preached the Gospel of Christ but the holy Ghost came down see c. 10. 44. upon Cornelius and his company either in the same manner or with the same effects as he did upon us Apostles Act. 2. presently after the ascension of Christ before we entred upon our office 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost Paraphrase 16. And I could not but apply to these also what Christ said to us viz. that John Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another which should befall us and some others see note on c. 1. a. the descent of the Holy Ghost upon us 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God Paraphrase 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing stedfast to the faith of Christ so long attending him as his constant disciples when that which we look on as the solemnity of our mission or Apostleship the descent of the Holy Ghost hath been also allowed to them it must have been a downright disobedience to God if I had made a scruple to receive them into the Church or indifferently to preach unto or converse with them 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life Paraphrase 18. With this account of Peters they were satisfied and blessed God for that communicativenesse of his goodnesse that he had afforded the same mercy to the Gentiles as to the Jewes that if they will return and amend and receive Christ they shall be saved and that he had
more men or by the whole Church So Chrysostome speaking of Christ ãâã ãâã ãâã ãâã ãâã he presently constitutes them And Socrates of Constantine in the twentieth year of his reign ãâã ãâã ãâã ãâã ãâã but in the thirtieth ãâã ãâã ãâã ãâã ãâã where it is all one with ãâã ãâã ãâã ãâã ãâã both noting the constituting or creating of Caesar a work of the Emperour onely So Theodoret ãâã ãâã ãâã ãâã ãâã in the person of Joseph ãâã ãâã ãâã ãâã ãâã my Master hath constituted me over all his house So Zacharias Bishop of Mitylene speaking of Gods creating of man as a King and guest for whom a palace and a feast were before prepared he expresseth it by ãâã ãâã ãâã ãâã ãâã he was chosen sure not by the suffrages of many but by God the one Creator and set forth to be both the King and the guest of the good things which the Great Master of the feast had set before him Of this accepâion of the word ãâã ãâã ãâã ãâã ãâã a controversie there is between the two great Scholiasts on the Canons Zonaras and Balsamon Zonaras on the first Apostolical Canon ãâã ãâã ãâã ãâã ãâã Let a Bishop be ordained by two or three Bishops makes this Scholion ãâã ãâã ãâã ãâã ãâã Now adaies the office of praiers and invocation of the holy spirit at the consecration of any is called ãâã ãâã ãâã ãâã ãâã from the Bishops stretching out his hand and blessing the person ordained ãâã ãâã ãâã ãâã ãâã but anciently the election it self was so called for when the multitudes of the cities had power to choose their Bishops they assembled and some chose one some another and that the greater part of suffrages might carry it it is said that they that made the choice stretcht out their hands and so the suffrages were numbred and he that was chosen by most was advanced to the dignity and thence the word ãâã ãâã ãâã ãâã ãâã was taken And accordingly saith he the Fathers of the Councils are found to use the word calling election ãâã ãâã ãâã ãâã ãâã Thus the Council of Laodicea Can. 5. saith that ãâã ãâã ãâã ãâã ãâã must not be in the presence of the Catechumeni meaning elections by that word How unfitly this Scholion is applied to the first Apostolical Canon will be easily judged when it is remembred that ãâã ãâã ãâã ãâã ãâã used in that Canon and sure that was ãâã ãâã ãâã ãâã ãâã antiently and long enough before Zonaras's writing is certainly used for Ordination or Consecration ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã the initiation to the Episcopal office by imposition of hands and not any popular or whatever kind of election And therefore Balsamon coming to give account of this Canon and seeing this Scholion of Zonaras before him gives it without naming him the due refutation thus ãâã ãâã ãâã ãâã ãâã This Apostolical Canon speaks of that Ordination which is done by the Bishops in the Church ãâã ãâã ãâã ãâã ãâã not of the election as some said following some unwritten reports in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities for though in the 10. it should be the 5th Canon of Laodicea the Fathers command that ãâã ãâã ãâã ãâã ãâã should not be in the presence of the Catechumeni and from thence some supposed that this Canon speaks of election yet I believe they say not well because the ordination which is performed in the Church ãâã ãâã ãâã ãâã ãâã by the praiers belonging to initiation is done though there be never so many there which concludes that this Apostolick Canon belongs to Consecration though the Laodicean do not And again the 4th Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province ãâã ãâã ãâã ãâã ãâã at least by three the rest signifying their consents by writing I cannot think how some could understand this Canon of the election of a Bishop which appoints that it shall be done by two or three and so possibly by two not necessarily by three Bishops By this it is evident that Zonaras if as his premisses prepared for it so he concluded according to them that in the Apostolical Canon ãâã ãâã ãâã ãâã ãâã was to be understood of election and not of ordination was foully mistaken But the truth is the conclusion of his Scholion seems to look another way citing that Canon of Nice which being of Elections appoints them to be by three at least whereas this of ãâã ãâã ãâã ãâã ãâã contents it self with two or three and in his Scholion on that Nicene Canon 4. his conclusion is express that the Apostolical Canon ãâã ãâã ãâã ãâã ãâã calls consecration and imposition of hands by that title and so not election So Harmenopulus on his Epitome Can. The Apostolical Canon is of consecration and imposition of hands the Nicene of election And so all his premisses of ãâã ãâã ãâã ãâã ãâã being taken for ãâã ãâã ãâã ãâã ãâã election are utterly aliene from the Canon which he had before him and his observation as far from truth that it was in latter times onely that ãâã ãâã ãâã ãâã ãâã came to signifie Ordination His own words conclude rather the direct contrary that at the time of the writing the first Apostolical Canon which by all is acknowledged genuine and so written not long after the Apostles daies ãâã ãâã ãâã ãâã ãâã was taken in the sense of Ordination and that long after that in the Council of Laodicea 't was used for election And it may be worth observing that he that had taken such unseasonable pains to prove it was taken for election had no proof for it in all antiquity but onely that one Canon of Laodicea where indeed it is evidently used in that sense but whether of any other election save by the Bishops to whom it evidently belongs in the 4th Nicene Canon in the presence of the people excluding the audientes from them to receive testimonie of the lives of those who were to be chosen appears not by that Canon In the Nicene Canon 4. the difference is clear between ãâã ãâã ãâã ãâã ãâã constituting by way of ãâã ãâã ãâã ãâã ãâã election in the beginning of the Canon and then after that regularly performed ãâã ãâã ãâã ãâã ãâã ordination in the end of it And by that we may understand Theodorets meaning Eccl. Hist l. 5. c. 23. when he saith the Canons forbid ãâã ãâã ãâã ãâã ãâã That a Bishop have ordination without three Bishops not that there must needs be three Bishops to impose hands for that is contrary to the Apostolical Canon which is content with two and yet is by Zonaras himself reconciled with the Nicene that requires three at least but that there must be three at least personally present at his election and that with the concurrence
came from you Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ Paraphrase 26. Persons with which we have little reason to find any fault in what they have asserted in this matter of difference but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness and run the hazard of their lives for the Gospels sake and for the service of Christ 27. We have sent therefore Judas and Silas who note c shall also tell you the same things by mouth Paraphrase 27. We have sent I say with them Judas and Silas on purpose that they might tell you by word of mouth more at large what here we write more briefly 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burthen then these necessary things Paraphrase 28. viz. that we the Bishop of Jerusalem to which as the prime Metropolis all Syria and Antioch doth belong together with Peter and John the Apostles here abiding and the Bishops of Judaea all together in councel having prayed to God to send his holy Spirit to abide among us and to lead us into all truth have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision or other Judaical observances ordinarily required of all that will be Jewish Proselytes or enter into the Mosaical Covenant or to any more then those few things that have among the Jewes been required of all Proselytes of the gates that is of all the Gentiles that were in any wise permitted to come into their âemple to worship God 29. note d That ye abstain from meats offered to Idols and from blood and from things strangled and from fornication from which if ye keep your selves ye shall doe well Fare ye well Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah which sort of precepts if you observe there shall be no more of the Mosaical Law required of you particularly circumcision shall not 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle Paraphrase 30. calling the Church together presented the Decretal Epistle to them in the presence of the whole congregation 31. Which when they had read they rejoiced for the consolation Paraphrase 31. And when the Church had received and read the letter they were much joyed at the approbation of their practise by the Apostles see note on Joh. 14. b. 32. And Judas and Silas being note e prophets also themselves exhorted the brethren with many words and confirmed them Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit able to expound and interpret Scripture and usually employed in confirming and building up believers in the faith and accordingly thus they did here 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles Paraphrase 33. And when they had stayed at Antioch some time they took their leaves to depart with farewells and thanks and prayers for their prosperity v. 40. see Mat. 10. 13. and the like to those of Jerusalem James and Peter c. which had sent them 34. Notwithstanding it pleased Silas to abide there still Paraphrase 34. But upon some occasion Silas chose not to return yet but stayed with Paul and Barnabas 35. Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also Paraphrase 35. And Paul and Barnabas stayed at Antioch instructing them that had received the faith and revealing it to them that had not and so did also divers others of the disciples which came thither c. 11. 19. 36. And some daies after Paul said unto Barnabas Let us goe again and visit our brethren in every city where we have preached the word of the Lord and see how they doe Paraphrase 36. and see how they advance in the knowledge of Christ and confirm them ver 41. 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work Paraphrase 38. But because this John had left them when he went from Pamphylia c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their businesse Paul resolved he should not be taken with them 39. And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sayled unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the grace of God Paraphrase 40. to the favour and mercy of God 41. And he went through Syria and Cilicia confirming the Churches Annotations on The Acts of the holy Apostles Chap. XV. V. 14. Visit the Gentiles ãâã ãâã ãâã ãâã ãâã in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. ãâã ãâã ãâã ãâã ãâã where the Hebrew hath ãâã ãâã ãâã ãâã ãâã and I will rejoyce or delight It is true the word signifies to visit Luke 1. 68. and that may be thought also to have at some distance an Infinitive ãâã ãâã ãâã ãâã ãâã to shew mercy after it v. 72. But ãâã ãâã ãâã ãâã ãâã here is another kind of phrase ãâã ãâã ãâã ãâã ãâã hath no Noune after it but onely and immediately an Infinitive mood and so is parallel onely to that before mentioned in the Septuagint and so in reason must be interpreted V. 24. Subverting your soules ãâã ãâã ãâã ãâã ãâã is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius ãâã ãâã ãâã ãâã ãâã it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius ãâã ãâã ãâã ãâã ãâã removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present ãâã ãâã ãâã ãâã ãâã is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. ãâã ãâã ãâã ãâã ãâã c. where the ship was to be unladed of its burthen and so Mat. 2. 4. ãâã ãâã ãâã ãâã ãâã where is Christ to be born and 1. Cor. 15. 35. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã how can it be that the dead shall be raised and with what body shall they come So Joh. 14. 19. ye see me and the world seeth me no more ãâã ãâã ãâã ãâã ãâã in the present tense where the sense is ye shall and the world shall not see me in
great while and saw no harm come to him they changed their minds and said that he was a God 7. In the same quarters were possessions of the chiefe man of the Island whose name was Publius who received us and lodged us three dayes courteously Paraphrase 7. house and lands where resided the Governour 8. And it came to passe that the father of Publius lay sick of a fever and of a bloody flux to whom Paul went in and prayed and laid his hands on him and healed him Paraphrase 8. an excoriation of the guts 9. So when this was done others also which had diseases in the Island came and were healed 10. Who also honoured us with many honours and when we departed they laded us with such things as were necessary Paraphrase 10. And they presented us and gave us great rewards 1 Pet. 3. c. and at our departure furnished us with all necessaries for our journey 11. And after three moneths we departed in a ship of Alexandria which had wintered in the Isle note c whose signe was Castor and Pollux Paraphrase 11. which was called the Dioscuri 12. And landing at Syracuse we tarryed there three dayes 13. And from thence we fet a compasse and came to Rhegium and after one day the south-wind blew and the next day we came to Puteoli 14. Where we found brethren and were desired to tarry with them seven dayes and so we went toward Rome Paraphrase 14. some Christian professors who would needs stay us with them a week after which we parted from them and advanced toward Rome See Joh. 6. 17. 15. And from thence when the brethren heard of us they came to meet us as far as note d Appii forum and the note e three Taverns whom when Paul saw he thanked God and took courage Paraphrase 15. And when we were come toward Rome as farre as Appii forum and Tres Tabernae the Christians in Rome hearing of our approach came out to meet us 16. And when we came to Rome the Centurion delivered the prisoners to the Captain of the guard but Paul was suffered to dwell by himself with a note f souldier that kept him Paraphrase 16. Common gaoler to secure them but let Paul stay in a private house onely with a souldier to guard him 17. And it came to passe that after three dayes Paul called the chief of the Jewes together And when they were come together he said unto them Men and brethren though I have committed nothing against the people or customes of our fathers yet was I delivered prisoner from Jerusalem into the hands of the Romans Paraphrase 17. And after he had been there three dayes he desired to speak with the rulers of the Consistory which the Jewes then had at Rome see note on Joh. 1. e. and when they came to him he said unto them Countreymen though I have done nothing contrary to the lawes or customes of the Jewes yet was I by the Jewes at Jerusalem apprehended and accused before the Roman Procurator 18. Who when they had examined me would have let me goe because there was no cause of death in me Paraphrase 18. no capitall accusation brought against me 19. But when the Jewes spake against it I was constrained to appeal unto Caesar not that I had ought to accuse my nation of Paraphrase 19. onely to clear my self not to lay any thing to the charge of any of my countreymen 20. For this cause therefore have I called for you to see you and to speak with you because that for the hope of Israel I am bound with this chain Paraphrase 20. asserting the resurrection of the dead which is the result of all the promises of God to the Jewes and that that every true Israelite depends on I am thus imprisoned 21. And they said unto him We have neither received letters out of Judaea concerning thee neither any of the brethren that came shewed or spake any harm of thee Paraphrase 21. Christian Jewes made any complaints against thee 22. But we desire to hear of thee what thou thinkest for as concerning this Sect we know that every where it is spoken against Paraphrase 22. this profession and doctrine of Christianity we know that it is generally opposed by our brethren the Jewes 23. And when they had appointed him a day there came many to him into his lodging to whom he expounded and testified the kingdome of God perswading them concerning Jesus both out of the Law of Moses and out of the Prophets from morning till evening Paraphrase 23. he preached and made known at large the doctrine of the Gospell demonstrating from the Law of Moses and the prophecies that were of force among the Jewes the agreeablenesse and truth of the whole Christian religion 24. And some believed the things which were spoken and some believed not 25. And when they agreed not among themselves they departed after that Paul had spoken one word Well spake the holy Ghost by Isaias the Prophet unto our fathers Paraphrase 25. And when by this difference of minds there began to be some falling out or arguing on both sides v. 29. between them they departed Paul telling them at their departure that this unbelief of their's was a thing which the Prophet Isaias had punctually foretold 26. Saying Go to this people and say Hearing ye shall hear and shall not understand and seeing ye shall see and not perceive Paraphrase 26. Saying This people of the Jewes will not receive the Gospell 27. For the heart of this people is waxed grosse and their ears are dull of hearing and their eyes have they closed lest they should see with their eyes and hear with their ears and understand with their heart and should be converted and I should heal them Paraphrase 27. For they have contracted a perfect habit of obduration and wilfull deafness and blindnesse to which it is consequent that they will not hearken to any wayes of reformation that should make them capable of mercy 28. Be it known therefore unto you that the salvation of God is sent unto the Gentiles and that they will hear it Paraphrase 28. It is therefore now to be expected by you that we should give over contending with this obduration of yours and preach the Gospell to the heathens and they will most gladly lay hold on it 29. And when he had said these words the Jewes departed and had great reasoning among themselves 30. And Paul dwelt two whole yeares in his own hired house and received all that came in unto him 31. Preaching the kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him Paraphrase 30 31. And Paul was free from close restraint and hired an house to live in and there continued two years and preach'd the Gospell to all that came to him and to those that had already received it superstructed the whole Christian doctrine and this
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. ãâã ãâã ãâã ãâã ãâã I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person ãâã ãâã ãâã ãâã ãâã Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. ãâã ãâã ãâã ãâã ãâã c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme ãâã ãâã ãâã ãâã ãâã but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes ãâã ãâã ãâã ãâã ãâã In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him ãâã âanner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and ãâã ãâã ãâã ãâã ãâã accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the ãâã ãâã ãâã ãâã ãâã I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by ãâã ãâã ãâã ãâã ãâã coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
would be worse with him then before and yet v. 32. as soon as the judgment was removed Pharaoh hardned his heart ãâã ãâã ãâã ãâã ãâã this turn this time also Upon this God sends the sixth plague that of Murrein upon all the cattel of Aegypt c. 9. 6. and the heart of Pharaoh was hardned v. 7. and so still all this while for these six judgments together though Pharaoh were obdurate yet this was not God's hardning his heart but Pharaoh hardens his own heart and will not let Israel goe as the Lord commanded Upon this God sends another judgment that of Boyles and Blaines v. 10. and then 't is said in a new style The Lord hardned Pharaohs heart v. 12. which as it was the very time at first referred to by the prediction of God to Moses c. 4. 21. so was it the judgment implicitly threatned in that speciall warning c. 8. 29. and this God never did till then and therefore as after that warning 't was said that Pharaoh hardned his heart this time also so 't is here said v. 14. that this time this turn now though not before God would pour out all his plagues upon his heart viz. this obduration or the effects of it Upon which followes that passage wherein our common translation hath so much mistaken c. 9. 14 15. not as we read For now I will stretch out my hand that I may smite thee and thy people with the pestilence for the event proves there was no such matter Pharaoh was not smitten with the pestilence nor cut off by that means but drowned in the red sea some time after but thus And or For now I had sent or stretch'd out my hand and I had smitten thee and thy people with the pestilence and thou hadst been cut off from the earth It is ãâã ãâã ãâã ãâã ãâã in the praeter tense sent or had sent as M r Aynsworth confesses and the learned Paulus Fagius out of the Chaldee Paraphrase Nunc prope erat coram me ut misissem plagam percussissem te deletus esses I was neer stretching out my hand to have sent the plague and have struck thee and thou hadst been blotted out referring probably to the plague of the Murrein at the beginning of the chapter called ãâã ãâã ãâã ãâã ãâã both here and v. 3. and that falling on the cattel might have fallen on him and the people also or else to the Boyles ver 12. which might be plague-swellings and so proper enough to have cut him off But not And in very deed for this cause I have made thee stand kept thee alive to shew or make to be seen so ãâã ãâã ãâã ãâã ãâã literally signifies my power in thee as when saith Chrysostome a man condemned to death is cut up and anatomized alive that others may be instructed and benefited by that dissection By this then 't is visible what was the point of time wherein 't is truly said of God that he hardned Pharaeohs heart then when 't is said he kept him alive that is after the sixth judgment and a speciall warning before that both contemned by Pharaoh when he had filled up the measure of his obduration and in ordinary course was to be cut off by death and so 't is here added in reference to this example of Pharaoh v. 22. God willing to shew his wrath and make his power to be known to other men that might see or hear of this endured with much long-suffering the vessels of wrath fitted to destruction which notes that he was by himself fitted to destruction when God thus reprieved him at which time also 't is said that he that is God hardned his heart By this observation of the time when God hardned Pharaoh not till after his hardning his own heart six times against Gods signes and judgments will appear what this hardning signifies the total withdrawing of Gods grace of repentance from him in the same manner as when one is cast into hell which Pharaoh at that time had been had it not been more for God's glory to continue him alive a while in that desperate irreversible condition which sure was no whit worse to him but somewhat better and more desirable then to have been adjudged to those flames all that time To this may be added what the Greek Fathers observe that God's giving his respite removing his punishments was all that God positively did toward the hardning of him as saith Theophylact when a Master forbears to punish a wicked servant ãâã ãâã ãâã ãâã ãâã he makes him much more wicked as on the other side the great mercy of reforming sinners lives is most effectually wrought by chastisements See Origen Philocal c. 26. This was a notable and withall as farre as we find in Scripture a singular example of God's dealing with an impenitent that had filled up his measure keeping him alive but without all grace and consequent possibility of amending And by this example appears how justly God might now doe the like to the Jewes of that age if so he pleased those who contrary to all his mercies and long suffering continued obstinate resisted all Gods methods by Prophets by Christ himself by the Apostles testifying the Resurrection and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28. and now are justly left to themselves the Gospel taken from them and preach'd to the Gentiles and this upon ends of infinite wisdome first in mercy to them above the proportion of that to Pharaoh that the Gentiles coming in might stirre them up to emulation and so if 't were possible work upon them and 2 ly that if this also prevailed not God might be glorified in their destruction that as Pharaoh by pursuing the Israelites after this came to that most remarkable illustrious destruction in the Red sea so these hardned Jewes persecuting the orthodox Christians and all the false impious professors joyning with them herein might be involved in one common destruction viz. that by Titus and the Roman Eagles the most eminent and notable that ever was in the world V. 28. For he will finish This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 't is in the ordinary copies here only leaving out the ãâã ãâã ãâã ãâã ãâã for and in stead of ãâã ãâã ãâã ãâã ãâã on the land ãâã ãâã ãâã ãâã ãâã on the whole world As for the ãâã ãâã ãâã ãâã ãâã that is here it cannot well accord with the ãâã ãâã ãâã ãâã ãâã following unlesse the ãâã ãâã ãâã ãâã ãâã be taken in another sense for an Expletive or scilicet not a Causal But the truth is the ordinary reading here beginning with ãâã ãâã ãâã ãâã ãâã seems to be the true one so farre but in the processe of it to have some words put in out of the Septuagint viz. ãâã ãâã ãâã ãâã ãâã For without those the King's MS. reads
as a demonstration of the pretiousness of that stone that whosoever depends on it it will never faile him he shall never miscarry that laies all his weight on that foundation CHAP. X. 1. BRethren My heart's desire and prayer to God for Israel is that they might be note a saved Paraphrase 1. And as before c. 9. 1. so now again I must confesse to you my brethren the Christian Jewes that whatever the Jewes believe of me as though I were their enemy there is none more passionately and tenderly affected to them then I am From this it is and nothing else that I doe so heartily desire and pray to God for all that people that they may timely believe and turn unto Christ that so they may be delivered at this time and escape and not be involv'd in the fatal destruction that attends that people and withall be saved eternally by so doing 2. For I bear them record that they have a zeal of God but not according to knowledge Paraphrase 2. For I must testifie this of them that they are very many of them great zelots for their Law as that which is commanded them by God and so in their way zealous to have God obeyed but for want of true knowledge which the Gospel offers them and they will not receive they are mistaken in their zeale are not such zelots as they ought to be 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God Paraphrase 3. For they being not satisfied in the truth of what we teach them particularly of God's way of justifying men under the Gospel and desiring and intending to be justified by the Law their external legal observances they will not part with them and thereupon have refused that Evangelical way of justification which is so much better then that 4. For Christ is the end of the Law for righteousnesse to every one that believeth Paraphrase 4. For Christ hath consummated and reformed the Law of Moses requiring internal in stead of external obediences and hath set up a new way of justification which belongeth to all those that believe and obey him though they doe not perform the Law 5. For Moses describeth the righteousnesse which is of the Law that the man which note b doth those things shall live by them Paraphrase 5. For Lev. 18. 5. the way of being justified under the Law is set down by Moses to be a task of strict performances required of us that he that will be justified by that must never offend against any part of it for upon those terms onely justification is promised there and he that offends once is guilty of all that is hath lost all pretense of justification by that and this every man doth and so this is not so excellent and happy a course that ye should be so fond of it and withall it consisteth of a great burthen of ceremonies and externall performances all required to justifie a Jew before the coming of Christ and Christ that requires the substantiall duties requir'd by those shadowes hath done you no injury to free you from them 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heaven that is to note c bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead Paraphrase 6 7. But that justification which is to be had by the Gospell is not on such strict difficult terms above the reach of our knowledge or our strength that description of the perspicuity and intelligibleness of Gods commands given then by Moses to the people and setting life and death before them Deut. 30. 12. being very fitly appliable to the Gospell viz. that it is neither obscure not such as depends on any difficult performances of ours but on that which Christ hath done for us The Christ by which we are to be justified is not by any paines of ours to be fetch'd down from heaven he came down himself and dyed for us nor is he to be fetch'd out of the abysse by us he is risen again of himself for our justification to obtain pardon for our past sins upon our reformation for the future and to give us grace to doe so and these two being the two main parts of our faith signifie this truth that all that is required of us is by him made very plain to be known and possible to be performed all the difficult part is performed by himself and the easie required of us 8. But what saith it note d The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach Paraphrase 8. But thus the Evangelicall justification is described That which is required of us toward it is within the reach of any ordinary understanding to conceive being proclaimed by us to all that will believe and within the compasse of a Christian to perform through Christ that strengthens him A sort of precepts so agreeable to humane nature and so familiar to our knowledg that thou maist without much pains learn them thy self and teach them others and for thy practice with pleasure and felicity perform them which character cannot so fitly belong to any thing as to the way of faith and new obedience set down in the Gospell which we now preach unto you in opposition to that other of legal performances which had so much of unprofitable weight and even impossibility in it 9. That if thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Paraphrase 9. And this but of two parts as it were one for thy mouth the other for thy heart v. 8. For thy mouth that if in spight of all persecution and danger that shall attend the profession of the Christian faith thou shalt yet venture all and make profession of it and in thine heart as the principle of Christian practice believe the resurrection of Christ and conform thy practice to that belief in forsaking of sin and arising to new life in imitation of Christ's rising from the grave thou shalt escape this huge judgement impendent on the Jewes and withall be justified and saved eternally 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Paraphrase 10. For the justifying faith is onely that practicall of the heart which must have confession of the mouth go along with it and that shall give you your part in that great delivery see v. 13. and in that eternall rest hereafter 11. For the Scripture saith Whosoever believeth on him shall not be ashamed Paraphrase 11. For to that is appliable that of Isa 28. 16. made use of here c. 9. 33. and 1 Pet. 2. that whosoever believeth on him
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That ãâã ãâã ãâã ãâã ãâã spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd ãâã ãâã ãâã ãâã ãâã the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he ãâã ãâã ãâã ãâã ãâã the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the miraculous stupendious actions of which the footsteps yet remainâ Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called ãâã ãâã ãâã ãâã ãâã the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their ãâã ãâã ãâã ãâã ãâã or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words ãâã ãâã ãâã ãâã ãâã for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words ãâã ãâã ãâã ãâã ãâã and who hath been his counsellour which words being not here read but to ãâã ãâã ãâã ãâã ãâã these other immediately subjoyned ãâã ãâã ãâã ãâã ãâã who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
the dead just as among the Hebrewes ãâã ãâã ãâã ãâã ãâã of or for strange worship denotes that precept of the sons of Adam and Noah which prohibiteth the worship of any strange gods or ãâã ãâã ãâã ãâã ãâã of or for the benediction of the name is the precept of worshipping and serving the one true God and so generally titles of Constitutions and of Articles are abbreviates in a word or two To this purpose 't is the observation of the Learned Jos Scaliger that not onely the Rabbins but generally other Doctors notissimas vulgò tritissimas sententias dimidiatas solent citare use to cite by abbreviature known and vulgar sentences instancing in ãâã ãâã ãâã ãâã ãâã Mat. 15. 5. So it appears by Suidas using the Proverb ãâã ãâã ãâã ãâã ãâã from the sinking which is but the abbreviature of ãâã ãâã ãâã ãâã ãâã From a sinking ship whatsoever thou gettest must be counted gain Of this interpretation of ãâã ãâã ãâã ãâã ãâã we have the testimony of Harmenopulus De sect who refuting the Marcionites addes ãâã ãâã ãâã ãâã ãâã noâ knowing that it is spoken of the confession of the resurrection of the dead Of this also see Chrysostome Tom. 3. p. 514. Of whose understanding of it because I see some possibility of doubting I shall more largely consider the wordâ ãâã ãâã ãâã ãâã ãâã After recitation of the sacramental and dreadful word and the venerable rules of the doctrines brought from heaven this at the end we adde when we are about to baptize we command him to say I believe in the resurrection of bodies and we are baptized in or on this faith ãâã ãâã ãâã ãâã ãâã For after professing this with the other articles we are put into the fountain of those sacred waters ãâã ãâã ãâã ãâã ãâã S. Paul therefore remembring them of this viz. this custome of professing before baptisme with other articles this of the resurrection of the dead said Why also art thou baptized for the dead that is the dead bodies ãâã ãâã ãâã ãâã ãâã For on this thou art baptized believing the resurrection of the dead body that it abides no longer dead and thou indeed by words believest the resurrection of the dead Here 't is evident that the phrase ãâã ãâã ãâã ãâã ãâã being baptized for the dead is otherwise express'd by him by ãâã ãâã ãâã ãâã ãâã being baptized in or on this and that farther express'd by ãâã ãâã ãâã ãâã ãâã believing the resurrection of the dead body and ãâã ãâã ãâã ãâã ãâã by words reciting the resurrection of the dead Nothing then can be more manifest then that this was his understanding of S. Pauls words that being baptized for the dead was being baptized in the faith and profession as of other articles of the Creed so of this particularly and in the last place of the Resurrection of the body To this indeed he farther addes ãâã ãâã ãâã ãâã ãâã Then the Priest as in an image or representation demonstrates to thee by what he doth the things that thou hast believed and profess'd by words ãâã ãâã ãâã ãâã ãâã when thou believest without a signe he allowes thee a signe viz. in putting in and taking out of the water which is ãâã ãâã ãâã ãâã ãâã the signe of dâscending into the state of the dead and ascending from thence Where though the action of the Priest putting in and taking out of the water be a significative proof of the same thing that the baptized are baptized into the faith of the resurrection of the dead yet was the interpretation of the Apostles words fully accomplished in that former of being baptized into that article of the Resurrection of which this action of the Priest was the lively sign And accordingly Theophylact who ordinarily copies out S. Chrysostomes interpretations doth content himself with the first onely ãâã ãâã ãâã ãâã ãâã They that are to be baptized do all profess the Symbol of the faith that S. Chrysostome had called the veneraeble rules of the doctrines that were brought from heaven in which after others this is set down I believe in the resurrection of bodies ãâã ãâã ãâã ãâã ãâã The Apostle therefore saith that they that believe there is a resurrection of the dead bodies there 's Chrysostomes explication of dead by bodies and have been baptized in or on these hopes there 's his ãâã ãâã ãâã ãâã ãâã on this if they be deceived that is if there be no resurrection what shall they do ãâã ãâã ãâã ãâã ãâã And indeed why are men at all baptized for the resurrection that is on the expectation of the resurrection still ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã for and on the expectation of the resurrection are all one if the dead are not raised Zonaras also on Can. 18. of the Council of Carthage though with Chrysostome he take in the action of the Priest in putting in and taking out of the water which is but the confirmation of this and is not a new interpretation of S. Paul's words yet he first insisteth on this that they that are baptized are instructed in the power of the sacrament and so taught to hope for that sure comprehends to believe ãâã ãâã ãâã ãâã ãâã among others the articles wherein the Catechumeni are instructed ãâã ãâã ãâã ãâã ãâã the resurrection also of the dead And Balsamon on that Canon is just to the same purpose To this there is but one thing necessary to be added which will remove all difficulty from it viz. that ãâã ãâã ãâã ãâã ãâã v. 12. is the Nominative case to ãâã ãâã ãâã ãâã ãâã those of the Corinthians that now doubted of the Resurrection had in their Baptisme among other things made profession of the belief of it Which makes the Apostles argument unanswerable because they had not yet renounced their Baptisme though they denied the Resurrection The truth of the fact that some of the Church of Corinth did deny the Resurrection is the expresse affirmation of the Apostle v. 12. And that that may not be thought strange it may be remembred what Photius relates of some of the Philosophers that this was the last article of the Christian faith which they received as thinking it most contrary to those Philosophical principles imbibed by them and by name of Synesius that he was made a Bishop before he believed the truth of that article for which they that had made him being questioned made this Apologie for so doing that they found so many excellent graces in him that they could not but think them useful to the Church of God and confidently hope that God would not let them all perish but would in time give him this grace also which accordingly came to passe V. 32. After the manner of men I have fought with beasts That S. Paul here referres to that which befell him at Ephesus Act. 19. may appear 1 by 2 Cor. 1. 8. where he mentions his great persecution in
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius ãâã ãâã ãâã ãâã ãâã I commend Thaumasius to your friendship c. And in Phaverinus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâusium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that he imitated many of the Christian rites ãâã ãâã ãâã ãâã ãâã all humanity charity to them that wanted ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that way of it especially which consisted in sending letters and tâkâns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the ãâã ãâã ãâã ãâã ãâã not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word ãâã ãâã ãâã ãâã ãâã provision or necessaries that they wanted and this according to the notion of ãâã ãâã ãâã ãâã ãâã formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be ãâã ãâã ãâã ãâã ãâã then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be ãâã ãâã ãâã ãâã ãâã then will the ãâã ãâã ãâã ãâã ãâã or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
or of any other which is specified That here it referres to some farther degree of liberality to be superadded to what they had already done appears by the ensuing exhortation to consummate the work v. 11. and by the mention of the ãâã ãâã ãâã ãâã ãâã the forwardnesse to will that is to resolve to doe more as they should be able In which respect it is that c. 9. 2. Paul saith he hath boasted of them that they had ãâã ãâã ãâã ãâã ãâã as here from a year agoe made a preparation for this new supply for so ãâã ãâã ãâã ãâã ãâã hath been prepared signifies as passives are oft used for Reciprocalls As for the ãâã ãâã ãâã ãâã ãâã this is profitable for you in the former part of this verse though it may fitly be applied to severall waies of profit that their liberality would probably bring in unto them yet it seems by what follows ch 9. 3 4. to referre peculiarly to the reputation of their liberality that Paul had so proclaimed which would render it a reproachfull thing to them if they should not make it good according to their purpose and his boasting of them CHAP. IX 1. FOR as touching the ministery to the saints it is superfluous for me to write to you Paraphrase 1. Now concerning this contribution to the poor Christians of Judaea I suppose it utterly superfluous for me to use any arguments to exhort you to it 2. For I know the forwardnesse of your mind for which I boast of you to them of Macedonia that Achaia was ready a year agoe and your zeale hath provoked very many Paraphrase 2. For of your forwardnesse therein I am so farre from doubting that I have made boast of it to others that the Christians of all Achaia of which Corinth was the chief city have for a twelve-month made a preparation to send a new supply beyond that which they then did see ch 8. 10. and note a. and the emulation to your example or the opinion of your forwardnesse hath stirred up hath wrought much in Macedonia made them very liberall 3. Yet I have sent the brethren lest our boasting of you should be in vain in this behalf that as I said ye may be ready Paraphrase 3. And that what I have thus boasted of your preparation may be found true and that you may be indeed prepared before-hand and not surprized at my coming I have sent these bearers to you to give you warning 4. Lest happily if they of Macedonia come with me and find you unprepared we that we say not you should be ashamed in this same confident boasting Paraphrase 4. Lest if the Macedonians to whom I have boasted of your forwardnesse v. 2. come along with me to you and find that you have not your supplies ready it be matter of great shame to me as it must be also to you see c. 8. 10. note a. that I have had the confidence see note on Heb. 11. a. and vanity to boast thus of you without cause 5. Therefore I thought it necessary to exhort the brethren that they would goe before unto you and make up before-hand your bounty whereof ye had notice before that the same might be ready as a matter of bounty and not as of covetousnesse Paraphrase 5. This is the reason for which these come now to you by my direction that they may prepare and get together and so complete and perfect that collection of yours which I have talk'd of that it may be ready as an act of beneficence and liberality in you before I come and not as a collection gratingly extorted from you at my coming 6. But this I say He which soweth sparingly shall reap sparingly and he which soweth bountifully shall reap bountifully Paraphrase 6. And for your encouragement this ye must know that the more liberality ye shew herein the greater the advantages will be to you from God that rewardeth such charities and that in proportion to the severall degrees of it 7. Every man according as he purposeth in his heart so let him give not grudgingly or of necessity for God loveth a chearfull giver Paraphrase 7. Whatsoever then ye have determined to give let it be given chearfully not with any trouble to part with it not as if it were extorted from you for if it be not done chearfully 't will never be accepted much lesse rewarded by God 8. And God is able to note a make grace abound towards you that ye alwaies having all sufficiency in all things may abound to every good work Paraphrase 8. And to this end I shall adde one argument more which will satisfie your only fear that such liberality may bring your selves to straits or want by telling you that God is the fountain of all plenty and only dispenser of it and is therefore able and having oft promised it is sure to make it good to make you the richer not the poorer by your liberality to make every almes you give like the oyle in the cruise to multiply see v. 10. as you poure it out and so to give you continually a sufficient portion of wealth that you still be able out of your abundance to supply others and have enough for every object of charity that can be offered to you 9. As it is written He hath dispersed abroad he hath given to the poor his righteousnesse remaineth for ever Paraphrase 9. According to that which the Psalmist saith Psal 112. where there are signall promises of wealth and riches in the house of a good man or righteous that is of the liberal almes-giver v. 3 and 9. and of blessing or abundance to his posterity v. 2. and of exaltation and honour unto him v. 9. so that all wicked and covetous men shall look on him with envy and gnashing of teeth v. 10. which Psalme being made up not only of affirmations what God is able to doe but of promises what he will certainly perform and being here by the Apostle applied to this matter of encouraging men to liberal almes-giving is in effect the assuring of the truth of that Old Testament-promise of plenty to the Almes-giver to belong also unto and stand firm under the New Testament and so consequently that all manner of temporal felicities are the portion of this righteous man now still under the Gospel which consequently is the summe of the Apostles prayer ver 10. 10. Now he that ministreth seed to the sower both minister bread for your food and multiply your seed sown and increase the fruits of your righteousnesse Paraphrase 10. Now that God that furnisheth the liberal man which giveth away that which he hath with so much more provide all necessaries for you and make you the richer for your liberality and encrease unto you those fruits which are naturally the issue of liberality a greater plenty for the future see note a. 11. Being enriched in every thing to all bountifulnesse which
preaching the Gospel and yet not goe over his line that is not run over into the others mans path or race but ãâã ãâã ãâã ãâã ãâã keep within his own white or line which divided his province from other mens on the other side of him CHAP. XI 1. WOuld to God you could bear with me a little in my folly and indeed bear with me Paraphrase 1. The fear that I have that you should be seduced tempts me to doe that which you will be apt to count boasting and think me to be a fool for doing so viz. to praise my self and magnifie the pains that I have taken among you This piece of folly you may doe well to pardon in me 2. For I am jealous over you with godly jealousie for I have note a espoused you to one husband that I may present you as a chast virgin to Christ Paraphrase 2. For 't is caused by nothing but my kindnesse to you my zeal to your good and jealousie that other men may get away your love and esteem from me which is a jealousie not so much for my self as for God that he should lose a Church beloved by him For I have been to you as that officer among the Grecians was to their virgins I have taken upon me the educating and forming of you the cultivating and fitting of you the taking care and watching over you that so I might present you a fit and a pure spouse to Christ 3. But I fear lest by any means as the serpent beguiled Eve through his subtility so your minds should be corrupted from the simplicity that is in Christ Paraphrase 3. But there being such deceivers entred into the Church Simon Magus and his followers using sorcery to beguile and infuse his falsities I have reason to fear that you may be corrupted from that purity and integrity which ought to be in Christians 4. For if he that cometh preacheth another Jesus whom we have not preached or if ye receive another spirit which ye have not received or another Gospel which ye have not accepted ye might well bear with him Paraphrase 4. For if some other teachers that are come among you preach another Christ shake the whole foundation of your religion promise you more extraordinary miraculous spirituall gifts then those which from us you have received and in summe preach another Gospel to you then you may give me leave it being more then time to magnifie my self and expostulate with you whether they come to you or any one of them with such authority as I come or whether there be any appearance or shew of reason why you should preferre them before me 5. For I suppose I was not a whit behind the very chiefest Apostles Paraphrase 5. For not to compare my self with the deceivers I may justly compare with the most eminent of the true Apostles Peter and James and John 6. But though I be rude in speech yet not in knowledge but we have been throughly made manifest among you in all things Paraphrase 6. And if it be objected to me and perhaps truly that my language hath nothing extraordinary in it yet sure nothing can be objected against my skill my explaining the mysteries of the Gospel see note on 1 Cor. 1. c. but in our preaching and behaviour toward you we are acknowledged by all men not to come short of any other Apostle in any piece of knowledge or revelation usefull for you 7. Have I committed an offence in abasing my self that you might be exalted because I have preached to you the Gospel of God freely Paraphrase 7. Sure it ought not to be esteemed a fault in me and yet I have been guilty of no other that might make me vile in your eyes that I have so much tendred your advantages and so little mine own that all my preaching among you hath put you to no kind of charge 8. I robbed other Churches taking wages of them to doe you service 9. And when I was present with you and wanted note b I was chargeable to no man for that which was lacking to me the brethren which came from Macedonia supplied and in all things I have kept my self from being burdensome to you and so will keep my self Paraphrase 8 9. Nay I have been beholden to other Churches receiving provision from them that I might preach freely to you And when I fell short at my being with you and had not wherewithall to supply my wants yet I made not my wants known I troubled none of you to make it up but as sometimes I laboured with my hands earned my living 1 Cor. 4. 12. and 9. 6. so at other times I received supply from the Philippians Phil. 4. 15 16. as they came from Macedonia and so have neither yet put you to any charge nor mean I ever to doe so 10. As the truth of Christ is in me no man shall stop me of this boasting in the regions of Achaia Paraphrase 10. As I am an Apostle of Christ and as there is any sincerity in me I will not be deprived of this matter of boasting through all Achaia I will receive nothing for my pains or relief in all those regions 11. Wherefore because I love you not God knoweth Paraphrase 11. And doe not think 't is any want of love that I make this resolution God knows that is not the reason 12. But what I doe that I will doe that I may cut off occasion from them which desire occasion that wherein they glory they may be found even as we Paraphrase 12. But the only cause of my resolution which I will keep stedfastly is this that they that would fain find some fault with me and magnifie themselves before me may not find any ground of doing so but rather find me before them and have somewhat to imitate in me in that very particular wherein they think they exceed me 13. For such are false Apostles deceitfull workers transforming themselves into the Apostles of Christ Paraphrase 13. For the truth is these men that come to infuse false doctrines into you behave themselves as cunningly as they can and doe labour to imitate and seem to doe those very things that we true Apostles doe 14. And no marvell for Satan himself is transformed into an Angel of light Paraphrase 14. And 't is no unusuall matter for deceivers and seducers to doe so for Satan himself pretends to doe those things that the good Angels doe makes as if he meant you all kindnesse when he comes to destroy you 15. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousnesse whose end shall be according to their works Paraphrase 15. And therefore 't is not any thing strange if seducing hereticks imployed by him do imitate the actions of the Apostles of Christ but according to the hypocrisie of their actions so shall their ends be 16. I say again let
ãâã ãâã ãâã to restore such an one in the spirit of meeknesse that is either by mild reprehension and exhortation to recover him to a sense and reformation of his fault without proceeding to any sharper course or else in case of greater severity to be soon molified again toward him to take off the censures of the Church from him Which there appears not only by the evidence of the words themselves but by the subsequent precept of bearing one anothers burthens ver 2. as that may be explained by a parallel place in Ignatius's Epistle to Polyâarpus where he bids him as a Bishop ãâã ãâã ãâã ãâã ãâã take care of the unity that is the ãâã ãâã ãâã ãâã ãâã here the keeping whole Christs body the Church bear all and suffer or bear with all in love And so perhaps in this chapter ãâã ãâã ãâã ãâã ãâã ver 9. may be the restoring of the laps'd offenders upon their sincerity of reformation or rather the continuing them in the communion of the Church without need of having the censures inflicted upon them for so it there followâs as the consequent of his praying for their ãâã ãâã ãâã ãâã ãâã for which cause I write these things being absent that bâing present I may not ãâã ãâã ãâã ãâã ãâã deal sharply or use excision where ãâã ãâã ãâã ãâã ãâã making up restoring or keeping whole may very fitly be rendred as opposite to ãâã ãâã ãâã ãâã ãâã excision the word set to denote the censures Thus in Hippodamus the Pythagorean in his book De Republ. prescribing society or meeting together of old and young in order to preservation of peace and moderating all sorts of affections he addes ãâã ãâã ãâã ãâã ãâã because young men need to be taught sobriety or moderation and to have their excesses corrected and allayed ãâã ãâã ãâã ãâã ãâã correction saith the interpreterin Stobaeus p. 250. but that sure not by way of punishment for the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the friendly meetings and feasts were no places of judicature nor instituted to any such like designe but by way of exhortation or friendly advice the elder to the yonger who might have such an authority with them ãâã ãâã ãâã ãâã ãâã which is all one with ãâã ãâã ãâã ãâã ãâã to settle or accomplish them bring them to a staiedness and stability of temper In the third sense 't is used 1 Cor. 1. 10. where ãâã ãâã ãâã ãâã ãâã their being knit or compacted together in the same mind or opinion is set opposite to having schismeâ among them and contentions v. 11. and so here ãâã ãâã ãâã ãâã ãâã be ye knit together is preparative to their being of the same mind and having peace among them In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prayes to God for the dispersed Jew Christians that after that short time of sufferings God will ãâã ãâã ãâã ãâã ãâã himself by his special providence take care for them and restore them halcâonian daies of peace to serve him in the publick assemblies Thus S. Ignatius in his Epistle to the Smyrnaeans making a motion to tâem to send a congratulation into Syria ãâã ãâã ãâã ãâã ãâã that they had a fair sunshine in respect of the service of God doth thus expresse it ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã because they have peace and have received their own magnitude and their own body is restored to them where the ãâã ãâã ãâã ãâã ãâã and the ãâã ãâã ãâã ãâã ãâã are the body of the Church meeting together in assemblies which is there said ãâã ãâã ãâã ãâã ãâã to be restored as here ãâã ãâã ãâã ãâã ãâã to be repaired or made up that is restored to them See Jude Note c. V. 14. Communion What is the notion of ãâã ãâã ãâã ãâã ãâã for charity or liberality hath been formerly observed Note on Act. 2. d. and 2 Cor 8. 4 And agreeably though in a spiritual sense is ãâã ãâã ãâã ãâã ãâã the communication of the Spirit here the liberality of the holy Ghost in the plentifull effusion of his gifts so as it will be all one with ãâã ãâã ãâã ãâã ãâã the gift of the holy Spirit Act. 2. 38. and so as will be most fit to joyn with ãâã ãâã ãâã ãâã ãâã the grace or charity or liberality of Christ and the love of God as in Cicero de Nat. Deor. l 3. Dei gratia charitas Gods grace or favour and charity or love are put together For thus is ãâã ãâã ãâã ãâã ãâã the grace of Christ used 2 Cor. 8. 9. and thus ãâã ãâã ãâã ãâã ãâã the communication of the Spirit Phil. 2. 1. being joyned with ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã bowels and mercies that is the evidences of the highest liberality THE EPISTLE OF PAVL THE APOSTLE TO THE note a GALATIANS THE time of the Apostles writing this Epistle to the Galatians is generally conceived to be near the time of that to the Romans An. Chr. 55. above 20. years after his conversion Chrysostome and Theophylact set it before that And then there can be no possibility of believing the subscription of the Epistle which affirms it to be written from Rome where we know the Apostle had not been when he wrote his Epistle to the Romans But although of the time of writing this Epistle we have no sure evidence yet two things we discern of it first That the chief designe of it was to vindicate the liberty of the Gospel from the Judaical yoke which by being by them imposed upon all Gentiles which should receive the faith was likely to prove a great hinderance to the progresse of the Gospel among the heathens or uncircumcision of whom S. Paul profess'd to be the Apostle Secondly That they which in this Church press'd this yoke most eagerly were those which did not themselves observe it heretical Christians the Gnosticks which were not themselves circumcised as being many of them neither native Jewes nor Proselytes of their Covenant yet to avoid persecution from the Jewes did thus farre comply with them in pressing circumcision upon the converted Gentiles to which end they vehemently opposed S. Pauls doctrine and practice affirming that what he had he had received from the other Apostles and consequently was to be rectified by them S. Peter c. and indeed that he varied from himself From which calumnies he severally vindicates himself in this Epistle shewing that he received his doctrine from none but Christ himself that those other Apostles profess'd the same doctrine that he did and that though he himself used a greater liberty at some times then at other in respect of the advantages of the Church yet his doctrine was alwaies the same the truth of which he therefore confirms by many arguments That these hereticks were soon after the planting the Faith here crept in among them
measure I persecuted the Church of God and wasted it 14. And profited in the Jewes religion above many my equals in mine own nation being more exceedingly zealous of the tradition of my fathers Paraphrase 13 14. For ye cannot but have been told what I did how I employed my self when I was a Jew that I was the most zealous persecutor of Christianity and maintainer of the Jewish customes and traditions superadded to the Law of any man 15. But when it pleased God who note c separated me from my mothers womb and called me by his grace 16. To reveale his Son in me that I might preach him among the heathen immediately I conferred not with flesh and blood Paraphrase 15 16. But when God who had from an infant determined to make use of me and to set me apart for his service had in his good time Act. 9. actually called me and that when I deserved no such dignity or favour from him nay when I was bloodily set on persecuting Christianity and soon after that expressed his pleasure by Ananias that I should preach the Gospell to the Gentiles and gave me authority to doe so Act. 9. 15. immediately I set about my work not thinking it needfull for me who had it from heaven to receive my mission from any mortall man see note on Mat. 16. e. 17. Neither went I up to Jerusalme to them which were Apostles before me but I went into Arabia and returned again to Damascus Paraphrase 17. Or to goe up to Jerusalem to Peter James c. as to those that were instated to that office before me and consequently might instruct me in the Christian doctrine but without applying my self to any after my mission from Christ I went presently from Damascus into Arabia and after returned again to Damascus Act. 9. 19. and there preach'd Christ in their synagogues v. 20. 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen daies Paraphrase 18. Then being in danger of treachery from the Jewes I escaped their hands Act. 9. 25. and I came to Jerusalem v. 26. and was by Barnabas brought to Peter v. 27. and stai'd with him and in Jerusalem fifteen daies v. 28. and this some three years after my conversion 19. But other of the Apostles saw I none save James the Lord's brother Paraphrase 19. But beside him I saw not any Apostle of the first rank that is of the twelve no nor any of the other rank save onely James the kinsman of Christ who was Bishop of Jerusalem at that time and so an Apostle of a second rank see note on Rom. 16. b. though not one of the twelve see note on ch 2. a. 20. Now the things which I write unto you behold before God I lie not Paraphrase 20. Of the truth of all this that I say I call God to witnesse as in a matter of greatest weight on the belief of which the profitable discharge of my office and reception of my labours very much dependeth 21. Afterwards I came into the regions of Syria and Cilicia Paraphrase 21. After this I went by admonition from God Act. 22. 17 18. to Caesarea which is in Syria see note on Mat. 16. c. and thence to Tarsus my native city in Cilicia Act. 22. 3. Act. 9. 30. 22. And was unknown by face unto the Churches of Judaea which were in Christ Paraphrase 22. And all this while I was not so much as known to the Churches of Judaea that had received the faith that is to those other beside that of Jerusalem mentioned v. 18. All which I have said to shew what was undertaken v. 11. how farre I was from receiving instructions from any other but Christ himself v. 16. 23. But they had heard onely that he which persecuted us in times past now preacheth the faith which once he destroyed Paraphrase 23. All that they knew of me was that they had heard of my preaching the Christian doctrine which I had persecuted 24. And they glorified God in me Paraphrase 24. And they magnified the name of God for this mercy of his wrought in my conversion Annotations on the Epistle to the Galatians Chap. I. V. 2. Brethren which are with me The word ãâã ãâã ãâã ãâã ãâã brethren doth oft signifie no more then believers Christians but here being joyned with Paul in the writing of the Epistle ãâã ãâã ãâã ãâã ãâã all the brethren with me it seems to denote those that accompanied S. Paul in his travails assisted him in the preaching of the Gospel such as Timothy and Clemens Phil 4. 3. and the rest who are there called his fellow-labourers Thus Phil. 4 21. The brethren that are with me seem to signifie being distinguish'd from ãâã ãâã ãâã ãâã ãâã all the Saints v. 22. And thus in the Epistles to the Philippians and Colossians Timothy is joyned with him in the Inscription and Silvanus and Timotheus both in the Epistles to the Thessalonians and so the same probably here or the like though they be not named And so ãâã ãâã ãâã ãâã ãâã the brother 2 Cor. 8. 18. and c. 12. 18. is thought to be either Silvanus or S. Luke the constant companion of S. Paul for some time And so our brethren 2 Cor. 8. 23. V. 10 Perswade What ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã to perswade men and God signifies must be taken from the like phrase in the Old Testament 1 Sam. 24. 7. where the Greek hath these words ãâã ãâã ãâã ãâã ãâã David perswaded his men with words where we read David stai'd his servants with these words The men that were with David were very eager to have him take the advantage against Saul and kill him v. 4. were ready to rise up against him to kill him v. 7. Davids speech to them took them off from this bloody purpose and that is express'd by ãâã ãâã ãâã ãâã ãâã perswading them appeasing pacifying them Thus is it the office of a Rhetor or advocate ãâã ãâã ãâã ãâã ãâã to perswade that is to appease the judge to the client whose cause is pleaded to propitiate him So Mat. 28. 14. If the Governour hear of it that is of the souldiers being so negligent as to let Christ be stolne out of the grave which they were set to watch ãâã ãâã ãâã ãâã ãâã we will perswade him that is appease him obtain his pardon for you and as it followes ãâã ãâã ãâã ãâã ãâã we will free you from all sollicitude of securing your selves from that heavy punishment that by the Roman Laws Martiall was due to the watch-man that fell asleep By which it is clear that ãâã ãâã ãâã ãâã ãâã is to propitiate or gain ones favour to appease wrath or punishment to avert displeasure and so it is here to perswade men that is to say or teach those doctrines which will avert the displeasure of the persecuting Jewes which the Gnostick
for it if he shall again return to that which he hath renounced and assert justification by that Law affirm that the observance of Mosaical rites is necessary to justification what doth he then but apostatize in some measure depart from his former profession in returning to Judaisme again 19. For I through the Law am dead to the Law that I might live unto God Paraphrase 19. We are all taught by the very Old Testament the Law and Prophets that we must seek farther then the Law viz. to Christ and so I have done and learned by the Law it self not to value it too much but to give over hope of justification or life by those legal performances that so I may find it in God through Christ in the New Covenant 20. I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me Paraphrase 20. Christ by his death hath abolished the Mosaical Law Ephes 2. 14. that is hath taken away the discrimination betwixt Jew and Gentile brought justification into the world for those that observe not the Mosaical Law and I by being a Christian have been made partaker of this fruit of Christs death and so am also dead to the Law v. 9. and Rom. 7. 4. and now I am no longer the man I was that is a Jew but a Christian and am now bound to no other observations but those which Christ requireth of me to whom I am obliged by all the bands of love and duty having given his own life for me to free me from the Mosaical Law among other things 21. I doe not frustrate the grace of God for if righteousnesse come by the Law then Christ is dead in vain Paraphrase 21. This freedome therefore I make use of and doe not depend on the Law for justification nor think the Mosaical observances still necessary for that were to evacuate the Gospel of Christ see note on Heb. 13. c. for if still the Mosaical performances are necessary and sufficient to our justification then Christ needed not to have died it would be matter of no advantage to us that he thus came into the world and said down his life for us Annotations on Chap. II. V. 1. Fourteen years after What ãâã ãâã ãâã ãâã ãâã here signifies is by learned men made a matter of some question The time to wch S. Paul refers must be that of his going with Barnabas here mentioned from Antioch to Jerusalem on the question here discoursed of about the necessity of the Gentile Christians being circumcised that so first it may connect with the spaces mention'd c. 1. 18 21. so as the word ãâã ãâã ãâã ãâã ãâã again seems to import to denote the next time of his going to Jerusalem after that mentioned v. 18. and 2dly so as to denote a time wherein Peter may be supposed still to reside at Jerusalem and wherein Titus may be supposed to be with S. Paul as a neophytus and a companion and so in danger of being pressed to be circumcised not yet employ'd or sent out by him on any service in the Churches Now this is thought so unlikely to be fourteen years after the space last mention'd c. 1. 21. his going to Syria and Cilicia Act. 9. 30. that it hath been thought probable that as in numeral letters it oft happens fourteen should be here set in stead of four For which emendation seeing there appears not any ground in the Antient Manuscripts it will surely be more reason able to observe 1. that ãâã ãâã ãâã ãâã ãâã doth not distinctly signifie after as ãâã ãâã ãâã ãâã ãâã c. 1. 18. had done but by or about that is neer that space though not precisely fourteen years 2dly that the ãâã ãâã ãâã ãâã ãâã Afterward or then referres not to that which was mention'd immediately before his passing through Syria and Cilieia so as to affirm this to have been fourteen years after that no nor to the former Epocha's either his going up to Jerusalem v. 18. or departing into Arabia v. 17. but to that great Epocha so considerable to him the time of his conversion which immediately succeeding the death of S. Steven may reasonably be placed in the first year after Christs assumption An. Ch. 34. From whence to the time of that Councel which is ordinarily placed An. Ch. 47. it was about thirteen or fourteen years And then there will be no more need of an emendation then there is authority for the imagining any V. 2. To them which were of reputation For the notion of ãâã ãâã ãâã ãâã ãâã here and ãâã ãâã ãâã ãâã ãâã v. 6. it must be observed that it signifies not the mens own opinion of themselves or their assuming any great authority over others as of Simon Magus it is said Act. 8. 9. that he did ãâã ãâã ãâã ãâã ãâã say or take upon him that he was some great on t but that they were so in the reputation and esteem of others and that the great opinion that at that time all Christians had of them above the rest of the Apostles was it that moved Paul to go up and address himself particularly to them This is fitly express'd by ãâã ãâã ãâã ãâã ãâã as from that Verb the Noun ãâã ãâã ãâã ãâã ãâã reputation or glory comes those that are in esteem in an eminent manner and more so by ãâã ãâã ãâã ãâã ãâã those that are esteemed to be something that is something above other their ãâã ãâã ãâã ãâã ãâã or fellow-fellow-Apostles not seemed so as that is equivocal either to seeming falsely bare seeming or seeming in their own eyes but seeming so in truth and to the generality of the best and wisest Christians In proportion to this ãâã ãâã ãâã ãâã ãâã it maketh no matter to me ver 6. is far from any thing of scorne or despising in S. Paul that speaks it it is a solemne forme onely of insisting on his own commission from Christ which could no way be prejudiced by the reall excellency of their persons how great soever they were God who accepts no persons and attends not to personal excellencies may give his Commission to an ãâã ãâã ãâã ãâã ãâã to the meanest and unworthiest as well as to those which are really of the greatest eminence All this passage therefore is rather an expression of great reverence to Peter c. than of scorne Onely for his mission and revelations Paul hath them from Christ not from any man cap. 1. 16. and 2. 6. V. 3. Compelled What ãâã ãâã ãâã ãâã ãâã was not constrained signifies here is a matter of some difficulty which being explained will make the next verse perspicuous which otherwise seems not intelligible That some pretended Christians looked very jealously on S. Paul as one averse from the Mosaical Law
continued in a damning condition see note on 1 Cor. 11. f. as all other heathens did 4. But God who is rich in mercy for his great love wherewith he loved us Paraphrase 4. But God who is infinitely mercifull beyond what we can ask or think without any thing in us to invite him to it meerly out of that kindnesse of his which he bare to us as we were in that sad desolate condition of sin and misery 5. Even when we were dead in sins hath quickned us together with Christ by grace ye are saved Paraphrase 5. Hath by that power by which he raised Christ from the grave raised us out of this heathen state of all kind of impieties a state so farre from meriting any such dealing that it deserved nothing but utter desertion and therefore 't is as wonderfull an act of goodnesse and mercy in God that we are thus rescued and escaped out of that condition by the preaching of the Gospel to us see Heb. 13. c. as it was for Lot when he was by the Angel led out of Sodom and commanded to escape for his life c. 6. And hath railed us up together and made us sit together in heavenly places in Christ Jesus Paraphrase 6. And as he hath quickened us out of this spiritual death so in Christ our head he hath also in assured hope raised us up from the dead and set us with him in heaven For he sitting there which is our head we are at present not unfitly said to sit there also and shall infallibly come thither in due time 7. That in the ages to come he might shew the exceeding riches of his grace in his kindnesse toward us through Christ Jesus Paraphrase 7. By which means he hath given an eminent testimony to all ages that shall follow this of the Apostles how exceedingly gracious he is to those that live under Christianity which is called The age to come see Mat. 11. note a. by those undeserved mercies shewn unto us by giving us Christ and his Gospel to be revealed to us 8. For by grace are ye saved through faith and that not of your selves it is the gift of God Paraphrase 8. For you are delivered out of that heathen state by the meer undeserved mercy of God who might justly have left you in it without ever calling you who had so sinned against nature out of it and the preaching of the Gospel which hath been the means of rescuing you thus is a meer free undeserved gift of God the matter of the Gospel being no way to be known but by divine revelation and God having sent Christ and Christ his Apostles to make that known unto you without which you had never heard as without hearing you could never have believed such supernatural truths see Rom. 10. 17. and note on Heb. 13. c. and all this an act of Gods free will and mercifull pleasure 9. Not of works lest any man should boast Paraphrase 9. Not from any merits of yours to move God to it that so all may be imputed to him nothing at all unto your selves 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Paraphrase 10. For we are formed anew by God and as it were out of a state of nothing the heathen idolatry in which we were raised by the preaching of the Gospel to a being and a life and so are as so many new creatures of his creating on purpose that we should bring forth fruit live Christianly and that we might doe so he hath accommodated us with all things which may be any way usefull to that end 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands Paraphrase 11. And this consideration and remembrance may be usefull to you viz. that by birth or natural generation ye were originally Gentiles called the uncircumcised by the Jewes who had that circumcision in their flesh wrought by the hands of men 12. That at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world Paraphrase 12. That being then without Christ ye lived in a very distant manner from the Israelites both in respect of customes and laws but especially of the worship of God were justly detested and not permitted to live among them and for the promises made to Abraham ye were utterly strangers from them and so in the first respect you had no God nothing but Idols to worship and in the latter no kind of hope of good to entertain your selves with 13. But now in Christ Jesus ye who sometime were afarre off are made nigh by the blood of Christ Paraphrase 13. But now in stead of that great distance formerly kept an affinity and league hath been made between you see Act. 20. 39. Gentiles and Jewes and Christ's blood hath been the solemn rite by which that league after the manner of the Eastern nations which use that ceremony of blood in making leagues hath been struck 14. For he is our peace who hath made both one and hath broken down the note a middle wall of partition between us Paraphrase 14. For âhe is our peace-maker and hath joyned those two distant people into one having as it were broke down or removed that little sept or wall in the Temple that separated the court of the Jewes from that of the Gentiles and so hath laid all common brought them both into his Church to live without any discrimination of ceremonies c. 15. Having abolished in his flesh the enmity even the Law of commandements contained in ordinances for to make in himself of twain one new man so making peace Paraphrase 15. Having by his sufferings brought the Gentiles that believe to that condition that the people of God ought not to look upon them as enemies and persecute them as now the Judaizers do for neglecting the Ceremonies of the Mosaical Law and by the doctrine of the Gospel taken away the obligingnesse of the Mosaical precepts which made the conversing with the Gentiles eating their meats c. unlawfull also that so he might form them both together into one new man making an agreement or peace between them 16. And that he might reconcile both unto God in one body by the crosse having slain the enmity thereby Paraphrase 16. And having united them one to another might also reconcile them to God having by his sufferings taken away all quarrel or falling out whether betwixt God and them or especially here betwixt Jew and Gentile having died for both indifferently and thereby sealed his covenant of mercies to both 17. And came and preached peace to you which were afarre off and to them that were nigh Paraphrase 17. And
the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Paraphrase 11. Bringing forth all manner of Christian fruits those works of piety and charity which are commended by Christ above what was by the Law of Nature or Moses required which may tend to the honour and praise of God 12. But I would ye should understand brethren that the things â which happened unto me have fallen out rather unto the furtherance of the Gospel Paraphrase 12. As for my self and the things that concern me my sufferings and imprisonment at Rome you may please to take notice that they have tended to the advancement rather then hindrance of the Gospel 13. So that my bonds in Christ are manifest in the note e palace and in all other places Paraphrase 13. For by my sufferings it is that the Gospel hath come to be taken notice of and so to be propagated both to all the officers of the Emperour in the Courts the Romans that act under him and also to all others 14. And many of the brethren in the Lord waxing confident by my bonds are much more bold to speak the word without fear Paraphrase 14. And withall many that have received Christianity through the confidence and courage that the example of my sufferings and patience hath infused into them have with much more zeal and constancy then formerly made confession of the faith 15. Some indeed preach Christ even of envy and strife and some also of good will Paraphrase 15. Some indeed envying the dignity which God hath bestowed on me by giving such success to my preaching now that they see me under restraint preach the Gospel of Christ by way of emulation hoping and endeavouring to get that glory to themselves and some doe it out of good liking of what I have done and out of a pious intent desiring sincerely to maintain what I have preached 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds Paraphrase 16. The former sort of these doe it out of unkindness to me not out of designe seriously to advance the service of Christ but esteeming of me by their own affections they suppose they shall gall and grieve me thereby and so adde to my present sufferings 17. But the other of love knowing that I am set for the defense of the Gospel Paraphrase 17. But others out of a sincere kindnesse toward me and the Gospel as knowing that what is befallen me is in defence of the Gospel or for my defending it and consequently but duty in me who have not intruded my self but am by Christ from heaven call'd and sent with commission for discharge of this office 18. What then notwithstanding every way whether in note f pretence or in truth Christ is preached and I therein doe rejoice yea and will rejoice Paraphrase 18. And so by one means or other some to vex me others out of respect to the words preached by me doe farther propagate it and though this is by the former sort done maliciously and the good that comes from it be only accidental not intended but only occasioned by them yet 't is matter of rejoicing to me that the Gospel of Christ is preached and published by this means 19. For I know that this shall turn* to my salvation through your prayer and the supply of the Spirit of Jesus Christ Paraphrase 19. For I am confident by the help of your prayers and by the assistance of the Spirit of Christ attainable thereby that what hath thus befallen me shall be a means of advancing the salvation of many 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldnesse as alwaies so now also Christ shall be magnified in my body whether it be by life or by death Paraphrase 20. As I verily perswade my self and hope that God will so assist me that I shall expresse no pusillanimity in any thing but continue as constant as ever and as bold Joh. 7. a. to confesse Christ and preach the Gospel and so whether by life or death advance the kingdome of Christ by preaching it if I live by signing the truth with my blood if I die 21. For to me to live is Christ and to die is gain Paraphrase 21. For as for my self thus it stands with me if I live my life shall be spent in Christ's service and if I die my death tends to mine own unspeakable advantage and joy and to the service of Christ also whose glory may be advanced by my dying his martyr see ver 20. 22. But if I live in the flesh this is note g the fruit of my labour yet what I shall choose I wot not Paraphrase 22. On the other side my living in the flesh is matter of some advantage also life is in it self and for the advantages of serving God and encreasing our crown a desirable thing and so the scales being in a manner even I know not what to choose 23. For I am in a streight betwixt two having a desire to note h depart and to be with Christ which is farre better Paraphrase 23. But I am in a great difficulty equally inclined on both sides on one side having before me the benefit of death as of a returne into my country which is the vision and society of Christ and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdome and the benefit that will redound to me 24. Neverthelesse to abide in the flesh is more needfull for you Paraphrase 24. And on the other side considering the advantage which may accrue to you which is farre greater by my life and that which you can very ill spare 25. And note i having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith Paraphrase 25. And on this latter consideration of the want you have of me and the benefit you may reap from my life I am sure that this is the thing I desire and hope that I shall be some time permitted to live as a means of growth and proficiency to you and of giving you comfort in your Christianity 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again Paraphrase 26. That you may rejoice the more through the goodnesse of Christ by reason of me that is of my coming yet again to be present among you 27. Onely let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may heare of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel Paraphrase 27. Onely let your course of life be such as becomes the citizens of this divine city the members of
kind of inordinate lust or filthiness v. 3. see note on Rom. 1. i. This you know and God is witness that I was farre from being guilty of it 6. Nor of men sought we glory neither of you nor yet of others when we might have been note f burthensome as the Aostles of Christ Paraphrase 6. Neither did we desire to appear before you or others as persons of any great authority which yet we had and might have exercised as Apostles of Christ 7. But we were gentle among you even as a nurse cherisheth her children Paraphrase 7. But I have still dealt with you in all mildness tenderness imaginable the same which is discernable in a nurse to a child of which by feeding and making much of him she becomes extremely fond 8. So being note g affectionately desirous of you we were willing to have imparted unto you not the Gospel of God onely but also our own souls because ye were dear unto us Paraphrase 8. In like manner I confesse my self to have an huge tenderness and fondness of love toward you so that now having done you that greatest good preached the Gospel to you and nourish'd you ap in the faith I have nothing too dear for you not my life it self which is frequently called the soul in these books see note on ch 5. f. if it may stand you in any stead 9. For ye remember brethren our labour and travell for labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God Paraphrase 9. And evidence of which I then gave you and ye cannot but remember it how that beside the sufferings which I bare see note b. I alwaies laboured in my trade extremely hard that so I might preach the Gospel to you and yet not put you to charges 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe Paraphrase 10. You I say know and can witness and I doubt nor of God's testimony how I and the rest of us Silvanus and Timothy have behaved our selves toward you that have received the saith in the performance of all duties toward God and man so as we cannot be blamed or charged by any 11. As you know how we exhorted and comforted and charged every one of you as a father doth his children Paraphrase 11. Dealing with you as a father doth with his own children every one of you single as if every one of you were my child calling upon you to doe your duty and cheering you up to persevere against all discouragements 12. That ye would walk worthy of God who hath called you unto his kingdome and glory Paraphrase 12. And conjuring you by all the obligations imaginable that your conversation should be some way proportionable to what God hath done for you in calling you to the honour and privilege of being Christians here and if you continue constant in the saith glorified Saints in heaven 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which note h effectually worketh also in you that believe Paraphrase 13. And herein we have matter of continual joy and thanksgiving to God on your behalf that when we thus preached the Gospel to you ye received it readily not as any doctrine of ours but as the Gospel of Christ sent by God from heaven and which being thus embraced and believed by you hath also attained that end that perfection that accomplishment among you which every where belongs to it viz. to bring on them that embrace it the honour of being persecuted for it and glorifying God by that means and withall to give them strength to enable them to bear it Christianly 14. For ye brethren became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own note i countrey-men even as they have of the Jewes Paraphrase 14. For as it fell out with the Churches of Christ in Judea all that believed and held fast to Christ have still been persecuted by the unbelieving Jewes so hath it fallen out to you your own countrey-men the unbelieving Jewes among you have in like manner persecuted you as the Jewish unbelievers have persecuted the Christian Jewes 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men Paraphrase 15. And this which I say of the Jewes in Judea was practised by them on Christ himself and before him on the prophets sent unto them Mat. 23. 37. and now is accordingly fallen on us It being reasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost Paraphrase 16. And this generally is the ground of their quarrel to us that in spight of their prohibition we preach to the Gentiles use means that they might repent of their Idolatries c. by which and the former things the Jewes doe so fill up the measure of their sins that the wrath of God to the utter destruction of them is now come our upon them already denounced and within a very little while most certain to overtake them 17. But we brethren being taken from you for a short time in presence not in heart endevoured the more abundantly to see your face with great desire Paraphrase 17. And being detained from coming to you personally ever since I was first with you and driven suddenly from you Act. 17. 5 10. we are neverthelesse very kind to you and heartily desire and wish for an opportunity of visiting you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us Paraphrase 18. And accordingly I Paul had once or twice a full resolution to visit you but by some difficulty or other from time to time interposed by the instruments of Satan the obstructors and persecutors of the Gospel I was kept from coming unto you 19. For what is our hope our joy our note k crown of rejoicing are not even ye in the presence of our Lord Jesus Christ at his coming Paraphrase 19. For what greater matter of hope of a reward from God at the day of doom and consequently of present rejoicing can I have what greater ornament of which I could boà st then the good successe of the Gospel which I have preached among you 20. For ye are our glory and joy Paraphrase 20. For you are a prime congregation of Christians as Philippi another Phil. 4. 1. wholly converted by me and
ãâã ãâã ãâã ãâã ãâã deliverance so oft promised to them that persevere and endure and outlast those persecutions and that ãâã ãâã ãâã ãâã ãâã v. 10. in that day which is the notation of that time of vengeance upon the Jewes see Heb. 10. a. As for the mentions first of the Angels secondly of the flame of fire thirdly of the everlasting destruction which may here seem to interpret this revelation of Christ so as to signifie the day of the general doom It is evident first that the Angels being ministers of God in executing his judgments on nations this remarkable vengeance on the Jewes may well here and is elsewhere âitây express'd by his coming or revealing himself with or by his Angels So Mat. 16. 27. and elsewhere often See Note on Iude g. Then secondly for the ãâã ãâã ãâã ãâã ãâã fire of flame or flaming fire that is ordinarily the expression of the appearance of Angels he maketh his ministers a flaming fire saith the Psalmist and so adds little to the former And secondly Gods judgments if they be destructive are ordinarily in prophetick phrase express'd by flaming fire see Mat. 3. 12. Thirdly for the ãâã ãâã ãâã ãâã ãâã that signifies an utter destruction when of the chaffe it is said Mat. 3. 12. that it shall be burnt with unquenchable fire it referrs to the custome of winnowing where the fire being set to the chaffe and assisted with the wind never goes out till it have burnt up all Mean while not excluding the eternal torments of hell fire which expect all impenitent sinners that thus fall but looking particularly on the visible destruction and vengeance which seiseth on whole nations or multitudes at once in this life And that this is the meaning of the ãâã ãâã ãâã ãâã ãâã everlasting destruction here appears by all that here follows in this chapter the time assign'd for it ãâã ãâã ãâã ãâã ãâã c. when Christ shall come the ordinary expression of this his vengeance on his crucifiers to be glorified in his saints and to be admired among all believers in that day which that it belongs to somewhat then approaching and wherein those Thessalonians were then concerned not to tâe general judgement yet future is evident by his prayer for them that they may have their part in that great favour of God v. 11. and that the name of the Lord Iesus may be glorified ãâã ãâã ãâã ãâã ãâã among them to whom he writes ãâã ãâã ãâã ãâã ãâã and that they may be glorified in or through him by this remarkable deliverance which should shortly befall them which were now persecuted CHAP. II. 1. NOW we beseech you brethren note a by the note b coming of our Lord Jesus Christ and by our gathering together unto him Paraphrase 1. But now brethren concerning that famous coming of Christ so often spoken of ch 1. 5 c. and mentioned to you by me 1 Thess 5. 1. for the destroying and cutting off the crucâfiers of Christ and persecutors of Christians see note on Mat. 24. b. the thing which is justly looked on by you as the period of your miseries and persecutions so universally caused by them and which consequently will be attended with the plentifull coming in of disciples to the Christian profession and with a greater liberty of publick assembling for the worship of Christ than our persecutions and dispersions will now afford us see note on Rev. 1. d. concerning this matter I say I besecch you 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ note c is at hand Paraphrase 2. That ye be not removed out of the truth which ye have already been taught and believed from Christ and us either by the pretended or misunderstood revelations or inspirations of some or by any thing said to you by me when I was with you by word of mouth or by that which I wrote to you in the former Epistle ch 5. 2. as if it were our affirmation that this now were the period of time wherein the day of the Lord his coming to judge and destroy the Jewes were instantly a coming l foresee the danger of this mistake to you that if you believe this and find your selves confuted by the event it will be matter of great trouble to you and may possibly shake your constancy and tempt you to disbelieve our Gospel and forsake your profession 3. Let no man deceive you by any means for that day shall not come except there come a note d falling away first and that note e man of sin be revealed the son of perdition Paraphrase 3. And therefore let not this cheat by any artifice be put upon you being of so dangerous importance if you believe it to be taught by us but resolve on this that before that come first there must be according to Christs prediction a great departure or defection from the faith to the heresie of the Gnosticks or perhaps this may be the meaning of the departure that in the order and method of things foretold by Christ one thing must solemnly precede the Christians breaking off their compliance with the impenitent Jews leaving them as obdurate and departing avowedly to the Gentiles Mat. 24. 13. and secondly Simon Magus that wicked Impostor and accursed person owned to ruine together with his followers he Gnosticks shall shew themselves in their colours having for some space concealed their malice 4. Who opposeth and exalteth himself above all that is called God or that is note f worshipped so that he as God note g sitteth in the Temple of God shewing himself that he is God Paraphrase 4. He I mean who opposes himself against Christ setting himself up and being acknowledged by the Samaritanes and others for the chief or first God superior to all other Gods and accordingly is publickly worship'd by them and assumeth to himself distinctly that he is God 5. Remember ye not that when I was yet with you I told you these things Paraphrase 5. If you remember this very thing I foretold you when I was among you preaching the Gospel and therefore in any reason I must not now be interpreted to any contrary sense v. 2. 6. And now ye know what note h withholdeth that he might be revealed in his time Paraphrase 6. And now you cannot but discern what 't is which makes some stop in this businesse their season of shewing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come The peculiar season will be when the Apostles have given over preaching to the Jewes as hopelesse and refractary and so goe to the Gentiles Mat. 24. 13. and consequently break off that more tender complyance with the Jewes For as long as that holds the Jewes will not be so sharp against the Christians and
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 Cârist 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
so much scandal for his former life see Theophylact. 8. Likewise must the Deacons be grave not double-tongued not given to much wine nor greedy of filthy lucre Paraphrase 8. And as for the choosing of the Bishop al this care must be taken so for the Deacons that must every where be constituted to attend the Bishop they also must be chosen grave sober persons not cunning and deceitfull not given to excesse of drinking wine or strong drink those which use not any fordid course for gain 9. Holding the mysterie of the faith in a pure conscience Paraphrase 9. But such as being orthodox in point of faith live pure and Christian lives according to the doctrine and directions thereof 10. And let these also first be proved and then let them use the office of a Deacon being found blamelesse Paraphrase 10. And before any be thus assumed into holy Orders let them be well known and by testimony approved for sufficiency piety and good behaviour and then being found blamelesse persons of good report among all let them then be assumed into Orders 11. Even so must their wives be grave not slanderes sober faithfull in all things Paraphrase 11. So likewise the women that have any office in the Church see note on Tit. 2. b. must be of a grave behaviour not given to slander and calumniate not given to any excesse trusty in all that is committed to them 12. Let the Deacons be the husbands of one wife ruling their children and their own houses well Paraphrase 12. And as of the Bishops so of the Deacons let them be those that have not put away former wives upon dislikes and married others see note b. but those which either have not married or lived constantly with their first wives and duly brought up their children and governed their families 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus Paraphrase 13. For though the office of a Deacon be an inferior degree yet it is a step to the higher and they that behave themselves well in it are fit to be assumed to an higher imployment that of rulers or Bishops that greater dignity in the Church of God see note on Joh. 7. a. 14. These things write I unto thee hoping to come unto thee shortly Paraphrase 14. These brief directions I now give thee for the necessary of thy present employment hoping to come quickly to thee my self and furnish thee with all farther instructions 15. But if I tarry long that thou maist know how thou oughtest to behave thy self in the note e house of God which is the Church of the living God the pillar and ground of the truth Paraphrase 15. But if it shall fall out that I cannot come that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee being an office of stewardship or presecture in Gods family the Church not of Idol false but of the one true God the pillar and basis which holds up the truth sustains and keeps it from sinking 16. And without controversie great is the mystery of note f godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Paraphrase 16. The truth I mean of Gods oeconomy at this time which is most precious and valuable and tends mightily to the begetting of all piety and vertue in our hearts And it consists of these so many degrees 1. That God himself took on him our flesh and here on earth visibly appeared among us in an humane shape and did thereby make known his will unto us and that this might be done more convincingly 2 dly the Spirit descended on him at his baptisme and gave testimony of him Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill convinced him that he was the son of God Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles and so his Apostles after him which testified the truth of all he said and 3 dly in these and in the discharge of his designed office of revealing Gods will unto men he was beheld and confess'd and adored by Angels themselves good and bad fourthly he was by his Apostles preached and proclaimed not only to the Jewes but Gentiles fifthly he was received and believed on by many of all nations through the world and sixthly he was visibly and with a glorious appearance of Angels taken up into heaven there to reign for ever in the glory of God the Father and to exercise power in his Church and by converting of some and destroying of others to propagate his Gospell over the world Annotations on Chap. III. V. 1. A Good work ãâã ãâã ãâã ãâã ãâã here signifies honestum opus a work of some vertue and excellence in itself as being that which is the consecrating a mans life at least the greatest part of it to the service of God to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward 1 Pet. 5. 4. where as the great reward in heaven Mat. 5. is an argument that the vertue to which it is assigned is a very eminent vertue very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety so far from being censurable in him that desires it as he ought to doe in order to the glory of God or the love of our brethren or the just provision for their spiritual wants that it is very commendable in him and the desire of it is an act of Christian piety in the more perfect degree as the designing this without putting the flock to any charge is yet more excellent in Saint Paul 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world ad seculum again such was Demas who had been a fellow-labourer of S. Paul's Philem. 24. Col. 4. 14. but after forsook him 2 Tim. 4. 10. ãâã ãâã ãâã ãâã ãâã having loved this present age or world not that this crime was that love of the world which 1 Iohn 2. 15. is a crime in any Christian but that he betook himself to his own worldly secular affaires again forsaking the attendance on the service of God in his Church as he that marries a wife is said to be solicitous for the things of this world how he may please his wife which love of the world though it be not in it self a fault for then marriage could not be faultless yet if it be the taking one off from Ecclesiastical emploiments which hath devoted himself to them will be a fault in him and that was
of them having an ãâã ãâã ãâã ãâã ãâã a several distinctcommission from Christ immediately and subordinate to none but the supreme donour or Plenipotentiary The second title is that it is ãâã ãâã ãâã ãâã ãâã the pillar of truth and the basis of that pillar The houses anciently were built on pillars Iudg. 16. 26. where we find the pillars whereupon the house standeth and v. 29. the two middle pillars whereon the house stood and on which it was born up and upon the removing of which the house fell and so when the Psalmist describes the land by this similitude of an house he supposeth it set on pillars and the feeblenesse of those pillars when they want bearing up are an evidence of the weaknesse of the earth The earth is weak and the inhabitants thereof I bear up the pillars of it Psal 75. 4. Now of a pillar it is known that it receives the usefulnesse from the basis on which it stands which being so set that it cannot sinke the pillar being firmly fastened on that and standing upright it is able to bear a vast weight of building laid upon it And so these two though several in themselves yet joyning together and consolidated into one they doe as one not severally support what is laid upon them A like expression we find in the Jewish writers from whence it seems to be imitated as when Maimonides in his first volume lib. ãâã ãâã ãâã ãâã ãâã begins his first Hilchot called ãâã ãâã ãâã ãâã ãâã thus ãâã ãâã ãâã ãâã ãâã the foundation of foundations and the pillar of wisdome is to know there is a first being c. which phrase though it differ from this in speaking of a first absolutely first foundation whereas this speaks indefinitely of a foundation yet it agrees with it in this that foundation and pillar are joyned together to signifie not severall but one and the same title It is therefore necessary so to render these words ãâã ãâã ãâã ãâã ãâã pillar and ground that they be not distinct titles of the house of God a pillar one and a basis another but by the figure of ãâã ãâã ãâã ãâã ãâã one described by two a pillar upon its basis which firmly sustains that which is built and erected upon it And so is the house of God the Churche both Universall of Christ and under him of all the Apostles and each particular of each single Apostles plantation this pillar erected firmly upon the basis to sustain to uphold the truth of Christ which being by Christ and his Apostles erected as a roof upon a pillar is sustained and upheld by it If the truth of the Gospel had been scatterd abroad by preaching to single men and those men never compacted together into a society under the Government of Bishops or Stewards c. such as Timothy was to whom was delivered by Saint Paul that ãâã ãâã ãâã ãâã ãâã 1 Tim. 5. 20. a depositum or body of sound doctrine to be kept as a standard in the Church by which all other doctrines were to be measured and judged if I say such a summary of faith had not been deliver'd to all Christians that came in in any place to the Apostles preaching and if there had not been some Steward to keep it then had there wanted an eminent means to sustain and uphold this truth of the Gospel thus preach'd unto men But by the gathering of single converted Christians into assemblies or Churches and designing Governors in those Churches and entrusting this depositum or form of wholsome doctrine to their keeping it comes to passe that the Christian truth is sustain'd and held up and so this house of God is affirmed to be the pillar and basis of truth or that pillar on a basis by which truth is supported According to which it is that Christ is said to have given not only Apostles and Prophets and Evangelists but also Pastors and Teachers that is the Bishops in the Church known indifferently by those two titles ãâã ãâã ãâã ãâã ãâã for the compacting of the Saints into a Church ãâã ãâã ãâã ãâã ãâã for the building up of thebody of Christ confirming and continuing them in all truth Eph. 4. 12. that we should be no longer like children carryed about with every mind of doctrine c. v. 14. And so again when Heresies came into the Church in the first Ages 't is every where apparent by Ignatius's Episles that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine and whosoever departed from him and that form of wholsome words kept by him ãâã ãâã ãâã ãâã ãâã was supposed to be corrupted and immers'd in that sink of corruption which was then among the Gnosticks the pests of that age of the Church To which purpose these sayings of that divine Martyr are expresse ãâã ãâã ãâã ãâã ãâã Let no man doe ought of those things which belong to the Church without the Bishop and ãâã ãâã ãâã ãâã ãâã he that doth any thing without the privity of the Bishop worships the devill Epist ad Smyrn And this is his meaning of ãâã ãâã ãâã ãâã ãâã being within the altar preserving communion with and dependance on the Bishop who sat in that part of the Church which was called the ãâã ãâã ãâã ãâã ãâã or altar which he that did not ãâã ãâã ãâã ãâã ãâã falls short of the bread of God Ep. ad Ephes from thence concluding ãâã ãâã ãâã ãâã ãâã Let us take care not to resist or oppose the Bishop that we may be subject to God ãâã ãâã ãâã ãâã ãâã For every one whom the Master of the house sends to his own stewardship him must we receive as him that sent him we must therefore look to the Bishop as the Lord himself And in the Epistle to the Magnesians ãâã ãâã ãâã ãâã ãâã We ought not only to be called Christians but also to be such as some call or acknowledge the Bishop but doe all without him And again ãâã ãâã ãâã ãâã ãâã not to think it reasonable to entertain any private opinions of our own for as he addes they that did so were sure to be seduced in such times being once grown wiser then their teachers So in Ep. ad Philadel ãâã ãâã ãâã ãâã ãâã As many as are of God and of Iesus Christ these are with the Bishop ãâã ãâã ãâã ãâã ãâã There is one altar as one Bishop that whatever ye doe ye may doe according to God And speaking of seduced Hereticks he mentions their only way of repentance ãâã ãâã ãâã ãâã ãâã if they repent and return to the unity of God and the councell of the Bishop And so every where in all those Epistles to the same purpose to signifie that that form of doctrine deposited with and kept by the Bishop in the Church is the only sure means to support and preserve the truth Which how little it belongs to those Congregations or Churches which
contrary to the vicious practices of these men by undertaking the faith of Christ 20. But in a great house there are not onely vessels of gold and of silver but also of wood and of earth and some to honour and some of dishonour Paraphrase 20. But it is to be expected in the Church as in any great family that all should not be equally good some furniture of gold c. others of wood and earth or shels some for more creditable some for lesse creditable uses some heretical as other orthodox Professions 21. If any man therefore purge himself from these he shall be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work Paraphrase 21. Which may therefore stirre up every man to be emulous of the best to be sure to rid himself from these pollutions of the Gnosticks and then as he shall be more valued by Christ so he shall be fitter to serve him in purity and every other Christian duty 22. Fly also youthfull lusts but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Paraphrase 22. But be sure to keep thy self from all those carnal affections which younger men are most subject to and not onely those of impurity which the Gnosticks indulge and allow to all that they may insnare them but also conântions and factions and emulations and love of glory c. And on the contrary be thou an emulous and earnest pursuer and follower of innocence fidelity and firm charity conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ 23. But foolish and unlearned questions avoid knowing that they doe gender strifes Paraphrase 23. As for those idle and unprofitable questions that are set on foot by the Gnosticks that tend to no benefit and have nothing of true knowledge in them keep thy self carefully from them for they will breed debates and quarrels and nothing else 24. And the servant of the Lord must not strive but be gentle unto all men apt to teach patient Paraphrase 24. And there is nothing more unlike a true Christian then that he that is such must be milde and quiet and peaceable toward all others and being in place as thou art must be ready and industrious to instruct others in the truth and not apt or forward to punish those that doe amisse see note on 1 Cor. 13. b. 25. In meeknesse instructing those that oppose themselves note c if God peradventure will give them repentance to the acknowledging of the truth 26. and that they may recover themselves out of the snare of the devil who are taken captive by him at note d his will Paraphrase 25 26. With great calmenesse and temper dealing with those that are of different opinions from us though in opposing us they oppose the truth as counting it not impossible or hopelesse but that by the grace of God they may be brought to repentance and so come to acknowledge the truth at length and recover out of Satan's snare by whom they have been caught to dâe the will of God that is that being delivered out of Satan's hands they may prove fit instruments of God's service Annotations on Chap. II. V. 15. Rightly dividing That ãâã ãâã ãâã ãâã ãâã to divide aright should referre to the custome in Sacrifices which were to be cut after a certain prescribed manner and to them some partes given to the Priests c. may probably be imagined But another notion of the phrase here as it is joyned with the word of truth may seeme more probable For in the Old Testament the Greek translators use of the word belongs to a way or path to goe in which was wont to be cut out that it might be fitter for use thence the Latine phrase viam secare to cut a way that is to goe before and direct any in their journey And with the word ãâã ãâã ãâã ãâã ãâã right joyned with it it is to goe before one and direct him the straight way to such a place Thus ãâã ãâã ãâã ãâã ãâã Prov. 3. 6. and 11. 5. is the rendring of ãâã ãâã ãâã ãâã ãâã which signifies to set right or rectifie and so to cut a way right is to put one and keep one in the right way We render it direct thy paths and way in those places of the Proverbs and then the Gospel of Christ the word of truth being most fitly resembled to a way much better than to a sacrifice ãâã ãâã ãâã ãâã ãâã rightly to cut the word of truth is to goe uprightly and according to the truth before others in Christianity And that was Timothies part as a Doctor or Bishop to lead them both by his example and doctrine the right way that is prescribed by Christ without falling into any errors or ill practice V. 16. Shunne The Hebrew ãâã ãâã ãâã ãâã ãâã circumdedit signifies also divertit turning away or back as well as going round an is by the Septuagint or Greek translator of the Old Testament rendred no onely ãâã ãâã ãâã ãâã ãâã often to encompasse and ãâã ãâã ãâã ãâã ãâã once Ios 6. 3. but also ãâã ãâã ãâã ãâã ãâã declino to decline or avoid 1 Kin. 18. 11. and twenty times ãâã ãâã ãâã ãâã ãâã averto to put from us or fly from From hence it is that one of these interpretationsbeing set for the other according to the frequent manner of these writers or else by the power of the Passive or Meane differing from the Active ãâã ãâã ãâã ãâã ãâã here and Tit. 3. 9. signifies to avert decline avoid fly from the same with ãâã ãâã ãâã ãâã ãâã avoid v. 23. for which and in the same matter the word ãâã ãâã ãâã ãâã ãâã avoiding is used 1 Tim. 6. 20. Thus doth Origen use the word against Celsus speaking of Christs going aside when the Pharisees consulted to kill him Mat. 12. 5. ãâã ãâã ãâã ãâã ãâã It is no degenerous or cowardly thing to flie from dangers providently and not to mix with them where it signifies declining and so avoiding of dangers And so Hesychius renders ãâã ãâã ãâã ãâã ãâã not onely ãâã ãâã ãâã ãâã ãâã it should be ãâã ãâã ãâã ãâã ãâã encompassing but also ãâã ãâã ãâã ãâã ãâã avoid slie from ãâã ãâã ãâã ãâã ãâã look to which is so to look to to consider as to avoid Rom. 16. 17. if there be danger in it So Iosephus of Moses ãâã ãâã ãâã ãâã ãâã He avoided or took heed lest many should imitate the impurity of his speeches and l. 2. De bell Iud. c. 12. ãâã ãâã ãâã ãâã ãâã swearing is avoided by them in a passive sense Who they are which are here to be avoided and taken heed of is not obscurely set down in the following words viz. the Gnosticks that colluvies of Hereticks consisting of divers branches differing one
but may more probably be thought to have been heard before some inferior Judge at Rome so it is very reasonable to expound the mouth of the Lion as a Proverbial form to signifie some present devouring danger from the gaping of the Lion after his prey and the direfulness of that THE EPISTLE OF PAVL THE APOSTLE TO note a TITUS THat Titus convert of Pauls after imployed by him was at length ordained by him the Archbishop of the Island of Crete there to ordain Bishops in every city is intimated c. 1. 5. and cleared by all antient writers So Eusebius l. 3. c. 4. affirms him ãâã ãâã ãâã ãâã ãâã to have been Bishop of the Churches of Crete So Chrysostome that Titus was without doubt an approved person to whom was committed ãâã ãâã ãâã ãâã ãâã an intire Island ãâã ãâã ãâã ãâã ãâã and the jurisdiction of so many Bishops So Theodoret that he was by Paul ordained Bishop ãâã ãâã ãâã ãâã ãâã of Crete being very great ãâã ãâã ãâã ãâã ãâã to ordain Bishops under him So the Scholiast ãâã ãâã ãâã ãâã ãâã The Apostle left Titus to ordain Bishops having made him Bishop first And S. Jerome in Catal. Titus Episcopus Cretae in eadem in circumjacentibus insulis praedicavit Evangelium Christi Titus was Bishop of Crete and in it and the ambient Ilandt he preached the Gospel of Christ making him Bishop in that Island and extending his charge to other Islands also The time when Paul thus left him at Crete seems to be rightly set by Baronius when Paul went into Greece from Macedonia Act. 20. 2. which he conceives he did not by land but by sea in which journey saith he by the Aegaean sea he came to Crete And this was about An. Chr. 54. Soon after this an 55. when he came into Greece he is said to have written this Epistle to him to instruct and direct him in the discharge of his office but whether it were at Nicopolis that he wrote it or whether it were before the beginning of the winter which he determined to spend there is left uncertain c. 3. 12. CHAP. I. 1. PAUL a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godlinesse Paraphrase 1. to plant that faith by which all Christians become acceptable in the sight of God and to confirm them unto the acknowledgment and practice of the Christian religion see note on 1. Tim. 3. f. 2. In hope of eternal life which God that cannot lie promised note a before the world began Paraphrase 2. In expectation of that infinite reward which God long since promised obscurely to Abraham and will certainly perform to all his true children that is to all believers 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour Paraphrase 3. And hath in that season which he thought fit to designe for it most clearly now revealed by the preaching of the Gospel that which was committed to me as an Apostle by Christ's immediate appointment 4. To Titus mine own son after the common faith Grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Paraphrase 4. To Titus whom I first converted to the faith preaching it according to Christ's appointment to Gentiles such was he as well as Jewes 5. For this cause left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every city as I had appointed thee Paraphrase 5. In our passage through Crete I constituted thee Bishop there that thou mightest dispose and settle those things there which I by the shortnesse of my stay omitted to settle and to ordain Bishops in each city of that Island see note on Act. 11. b. and 14. b. according to the directions which I then mentioned to thee how they should be qualified 6. If any be blamelesse the husband of one wife having faithful children not accused of riot or unruly Paraphrase 6. To wit that thou shouldest ordain none but such as should be approved by testimony of the Church see note on Act. 6. b. to be under no scandalous sin which live not with a second wife after putting away the first see note on 1 Tim. 3. b. whose children if they have any have all received the faith for if he bring not up his own children to be Christian what hope is there that he will be fit to convert others and to rule in the Church and live temperately and regularly 7. For a Bishop must be blamelesse as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre Paraphrase 7. as becomes one that hath the government of God's family intrusted to him 8. But a lover of hospitality a lover of good men sober just holy temperate 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Paraphrase 9. Holding fast that doctrine which is agreeable to that which from Christ and us you have been taught and seen exemplified viz. that the truth of God must be confessed though with the greatest hazards and losses contrary to what is now infused by the new Gnostick-teachers that so be may be able to instruct all in the truth or to comfort those that for their constancy to the faith are under any pressure and convince the hereticks of the falsnesse of their popular grateful carnal doctrine 10. For there are many unruly and vain talkers and deceivers especially they of the circumcision Paraphrase 10. For there are already many unruly persons that resist our doctrine and vent idle fansies of their own and seduce and corrupt others from the truth to their corrupt waies which will be the ruining of them And these are those especially that stand up as advocates for the observation of the Jewish Law 11. Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Paraphrase 11. And these are not to be permitted to vent their deceits for they seduce where they come whole families at once and infuse abominable doctrines into them and thereby make advantage to themselves 12. One of themselves even a note b prophet of their own said The Cretians are alwaies lyars evil beasts note c slow bellies Paraphrase 12. And these are such kind of men as those which Epimenides a Cretian Poet and learned man see note on Luke 1. n. said that Island was wont to be full of lyars bestial luxurious people 13. This witnesse is true wherefore rebuke them sharply that they may be sound in the faith Paraphrase 13. The truth of this his censure now appears and therefore do thou examine and inquire narrowly into them
ãâã signifies may I suppose be best concluded by the notion of ãâã ãâã ãâã ãâã ãâã to dedicate from whence we have ãâã ãâã ãâã ãâã ãâã the feast of the dedication of the Altar in the book of the Maccabees mentioned in the Gospel Agreeably when men which by their creation after God's image were dedicated to his service had fallen away from him into idolatry or sin the receiving them to Baptisme upon vow of new life was the ãâã ãâã ãâã ãâã ãâã dedicating them anew to repentance or new life And accordingly to prepare them for Baptisme they used to confesse their sins and the Catechist to lay hands on them and pray for absolution as it is said of Constantine ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã He confess'd and obtained the prayers by imposition of hands Euseb de vit Const l. 4. Consequently ãâã ãâã ãâã ãâã ãâã again to renew to repentance is to use some new course of dedicating and consecrating them anew after some foul fall or wasting sin after Baptisme and that was wont to be by Penance and Absolution For ãâã ãâã ãâã ãâã ãâã repentance is sometimes taken for admission to pardon or the whole proceeding of the Church with the penitent in order to his absolution from the Censures So ãâã ãâã ãâã ãâã ãâã to ask repentance is to demand or beg admission to that course which should prepare them for Absolution Conc. Neoces Can. 52. and elsewhere frequently And so in our 16 th Article the grant of repentance is put to explain that which had been before in King Edward's Articles the place for penitents and in the Augustan confession Absolutionem impertire to afford absolution Art 12. and this according to Scripture-style where to preach repentance is to proclaime admission to pardon upon repentance And therefore when it is here said that it is ãâã ãâã ãâã ãâã ãâã impossible not to be hoped for or attained again to re-dedicate such an one to repentance the meaning will be that such as are here spoken of Apostate Gnosticks that from so high a state of Christians so long continued in shall fall off and joyn with the Jewes in denying of Christ and persecuting Christians are never to hope to be received to the peace of the Church again to have the benefit of their publick prayers as c. 10. 26. it is said of such that there remains no more sacrifice for sin For although for other foul acts of sin sacrificing to Idols c. the ancient Church especially of the Roman Communion allowed place for reconciliation and absolution after a first offence some denying it to a second amplius nunquam saith Tertullian De pan yet to Apostates and those which turned open obstinate enemies after the acknowledgment of the truth this was not allowed And accordingly we read of Julian the Apostate that instead of praying for him they prayed against him And this or the like understanding of these words seems to be the reason that the Roman Church which at first received not this Epistle thinking it to oppose admission to the peace of the Church for any act of known and grosse sin after Baptisme did after receive it into the Canon observing some other interpretation reconcilable with their doctrine of which the words were capable And if this be not thought to come home to the force of the word ãâã ãâã ãâã ãâã ãâã impossible because though the Church will not receive such yet it is still possible they may that is easily answered by observing that that word is used sometimes to signifie that which by law may not be done though naturally it may So Josephus against Appion 1. 2. speaking of great offenders saith ãâã ãâã ãâã ãâã ãâã 't is impossible to obtain remission of the punishment that is the law permits it not One other notion there is that this place may be capable of by applying it yet more peculiarly to the Gnosticks at that time that they that so foully fell off from Christianity through the Jewish persecutions should in the issue never be capable of repentance the destruction that as a thief in the night should come so unexpectedly on the Jewes should also involve them and sweep them suddenly away And to this belongs that which is added v. 8. that they were neer a curse whose end was to be burnt and to that the place Heb. 10. 26. very well accordeth But the words here have generally been conceived by the antient Church to belong to the Censures and admission to Penance and Absolution and to that the phrase ãâã ãâã ãâã ãâã ãâã renewing to repentance hath a propriety and that other may be the interpretation of v. 8. and presuppose and fitly be superadded to this and not be exclusive of it V. 7. Blessing What ãâã ãâã ãâã ãâã ãâã blessing here signifies is somewhat uncertain the word being capable of several acceptions That which is most commodious to the matter in hand and contrary to ãâã ãâã ãâã ãâã ãâã cursing which follows is that it signifie praise or approbation by way of reward the well done good and faithfull servant and the blisse attending it And then as any that doth his duty is said to be approved and any that brings in fruit to be commended by God especially when it is considered that the similitude of the earth is here used to signifie Men who are capable of such payments by way of reward from God if the earth be not and because the similitude is not here applied the ãâã ãâã ãâã ãâã ãâã being left out it was therefore more reasonable to use this phrase which belongs more properly to the man then the earth more signally to note that what is said of the Earth is meant of the Man It is here farther observable of this earth that the thing for which it is rewarded and for want of which the reprobate earth is cursed is the bearing fruit meet for them ãâã ãâã ãâã ãâã ãâã for whom it is plowed not for God that sends it the rain which notes the persons which are meant under the representation of the earth to be those which had gifts given them by God for the use of others and so signally denotes those that had received the Holy Ghost and the extraordinary graces thereof parallel to the rain from heaven in order to the instructing and profiting of others to which end they that make use of those gifts as they ought bring a great blessing on others convert many to righteousness and withall themselves reap the fruit of it shine like starres see Jam. 5. 20. And so this is a farther evidence that it is not the fall of an ordinary Christian but the Apostasie of one that had been partaker of extraordinary gifts which is spoken of in the former verses And that may be matter of admonition to the most perfect not to be high-minded but fear left he thus fall after all this V. 9. Accompany salvation That
Law was and being now perfectly old and decayed 't is not likely to live long but with the Jewish Church and Common-weal within few years within ten after the writing of this Epistle 't is sure enough to be destroyed Annotations on Chap. VIII V. 9. â I regarded them not The whole place being by this Writer cited out of Jeremy chap. 31. 32. some difficulty there will be to accord this part of the citation ãâã ãâã ãâã ãâã ãâã I regarded them not with that which we now find in the Hebrew there For the words ãâã ãâã ãâã ãâã ãâã as our Hebrew copies now read ordinarily signifie ãâã ãâã ãâã ãâã ãâã I ruled over them which is very farre distant both from the designed sense of that place if we will judge by the Context and from the words I regarded them not as they are here recited The unfitnesse of that rendring in that place in the Prophet is visible to any reader that observes the words immediately precedent which my Covenant they brake to which these other cannot connect but rather the contrary and I ruled over them or I was their Lord. Here our English have put husband for Lord and although for and and yet farther altered it in the Margent Should I have continued an husband unto them by way of interrogation which as it makes the sense directly contrary to what it would be without the interrogation so it is a confession that that contrary sense is in the truth it which alone is agreeable to the place It is therefore farre more reasonable to consider that the words which are here recited in this Author and are exactly agreeable to the Context in the Prophet which is designed to set down the Israelites breaking of Covenant and Gods dealing with them by way of punishment are the very words by which the Greek Translator had rendred that place in the Prophet which makes it necessary to conclude that either the Hebrew Copy now is in this particular varied from what it was when they translated it or that ãâã ãâã ãâã ãâã ãâã hath some other signification then that which is ordinarily taken notice of That all Copies transcribed from hand to hand should be subject to some light changes is nothing strange nay 't is evident by comparing 2 Kin. 20. 12. with Esay 39. 1. that such mistakes have been committed for there in a story which in both those places is exactly the same we now read ãâã ãâã ãâã ãâã ãâã Berâdach in the former place and ãâã ãâã ãâã ãâã ãâã Merodach in the latter which must needs be imputed to the hand of the Scribe and not to any other original So in the same story in the very next verse 2 Kin. 20. 13. we read ãâã ãâã ãâã ãâã ãâã And Hezekiah heard or hearkned but Isai 39. 2 it is ãâã ãâã ãâã ãâã ãâã And Hezekiah was glad of them where the light change of ãâã ãâã ãâã ãâã ãâã into ãâã ãâã ãâã ãâã ãâã is visibly the error of the Scribe And so the eighteenth Psalm which was certainly delivered by David in one fix'd certain form is yet varied in many particulars 2 Sam. 22. which cannot be imputed to any cause but that of the Transcribers and the Masorites pains coming long after these changes were come in can give no security or fence against them And then it is not impossible but that thus it hath happened in that place of Jeremy which is here cited Accordingly the Annotations under the name of Hugo Grotius conceive that the Septuagint read it ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã and accordingly rendred it ãâã ãâã ãâã ãâã ãâã I forsook them regarded them not continued not my defence unto them but permitted them to be often worsted by their enemies but Mâ Meade from Cappellus supposeth it to have been ãâã ãâã ãâã ãâã ãâã which is as light an alteration only ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã as in the other ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã which is also ãâã ãâã ãâã ãâã ãâã I neglected them departed from them detested or abomin'd and accordingly forsook them Other examples of this nature we have in the New Testament which may here fitly be taken notice of Mat. 15. 9. we have these words ãâã ãâã ãâã ãâã ãâã In vain they worship me teaching doctrines the ordinances of men This verse is taken out of Isa 29. 13. where yet the Hebrew reading now ãâã ãâã ãâã ãâã ãâã hath nothing that can be duly rendred ãâã ãâã ãâã ãâã ãâã and in vain But by the Septuagint there and the Evangelist here it is to be believed that it was otherwise read when they so rendred it and if for ãâã ãâã ãâã ãâã ãâã in the beginning of the verse we read ãâã ãâã ãâã ãâã ãâã and onely change the points of the last word without change of any letter and read ãâã ãâã ãâã ãâã ãâã docens teaching in stead of ãâã ãâã ãâã ãâã ãâã taught it will then be exactly as the Septuagint render the Evangelist cites it from them For that ãâã ãâã ãâã ãâã ãâã signifies ãâã ãâã ãâã ãâã ãâã in vain appears by the use of it in that sense Isa 45. 18 and 19. and c. 49. 4. and from thence it is that the Idols are oft in this Prophet called ãâã ãâã ãâã ãâã ãâã vanity So Mat. 27. 9 10. we have these words cited out of Jeremy the Prophet ãâã ãâã ãâã ãâã ãâã Wherein there are many difficulties As first how these words come to be cited out of Jeremy which are found in Zachary onely But that may be salved either by saying that this was first in Jeremy's prophecie somewhat of his not now extant but by tradition delivered down to have been originally his and afterward in Zacharie's according to a saying of the Jewes that the spirit of Jeremy risted on Zachary or else by affirming that those latter the 10 11 12. chapters of Zachary were really the prophecies of Jeremy though as other mens Psalmes are annex'd to David's and Agur's Proverbs to Solomon's so these chapters of Jeremy's prophecie perhaps not coming to light till after the Captivity are affixed to the former chapters of Zachary A second difficulty there is how ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã they received and gave can here connect with ãâã ãâã ãâã ãâã ãâã the Lord commanded me And that may be answered also by observing that ãâã ãâã ãâã ãâã ãâã being answerable to ãâã ãâã ãâã ãâã ãâã in the Hebrew must necessarily be rendred in the first person Singular I received not in the third Plural they and consequently that theâ in ãâã ãâã ãâã ãâã ãâã is to be look'd on as a mistake of the Scribe conceiving that ãâã ãâã ãâã ãâã ãâã had been the third person Plural and so according this unto it whereas both the Syriack in Matthew reads it I gave and the Hebrew in Isaiah ãâã ãâã
veritas It is a constancy and truth of all that hath been said and agreed And so the Hebrew and Chaldee word for faith ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and so also the Arabick ãâã ãâã ãâã ãâã ãâã signifies firmness constancy stability So Heb. 3. that which is v. 6. ãâã ãâã ãâã ãâã ãâã if we hold fast the confidence and the boasting of hope firm untill the end as the condition of being Christians or the houshold of Christ is expressed v. 14. in this other phrase little differing from it ãâã ãâã ãâã ãâã ãâã If we hold fast the beginning of confidence that is that confidence exemplified to us by Christ which we had from the beginning firm unto the end And so here faith is ãâã ãâã ãâã ãâã ãâã the expectation or dependence or confidence or the confident expectation of things hoped for by us and this opposed to the ãâã ãâã ãâã ãâã ãâã falling off or cowardly behaviour mentioned in the conclusion of the former Chapter the promise of Christ being the object as of our hope so of our faith also and differing very little in that particular but that faith seems to be the greater adherence to have the lesse of doubting the more of confidence in it V. 3. Not made of things which doe appear ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã things that appear not seems to denote the earth Gen. 1. 2. in that state when 't is said to be tohu vabohu without form and void or as the Septuagint render it ãâã ãâã ãâã ãâã ãâã invisible not to be seen V. 13. And were perswaded The words ãâã ãâã ãâã ãâã ãâã and being perswaded which are added in some Copies between ãâã ãâã ãâã ãâã ãâã seeing and ãâã ãâã ãâã ãâã ãâã and embracing are wanting in the antient MSS. of the greatest reputation and besides others mentioned by other men in a very antient one of Mag. Coll. in Oxford V. 20. By faith Isaac blessed Jacob Some difficulty here is where it is said of Isaac that by faith concerning things to come he blessed Jacob and Esau to what part of the story in Genesis it shall belong In ch 27. he blesseth Jacob v. 28 29. God give thee of the dew of heaven Let people serve thee and nations bow down to thee be lord âver thy brethren and let thy mothers sons bow down to thee But it will first be hard to affirm that he here bless'd Jacob by faith when it is evident he knew not that it was Jacob whom he thus bless'd and secondly Isaac thinking verily that it was Esau whom he thus bless'd it could not be an act of saith in him or reconcileable with that which God had revealed to Rebecca c. 25. 23. that the elder should serve the younger thus to pronounce or foretel of Esau that he should be lord over his brethren For these two reasons it will not be fit to referre this of the Apostle to that part of the story wherein blind Isaac contrary to his intention thus blessed Jacob The next passage in the story will I suppose be much more commodious for the turn when upon Esau's coming with his venison Isaac finds himself to have been abused and trembling very exceedingly tells him that Jacob had brought him venison already and he had eaten and bless'd him yea and he shall be blessed v. 33. and again v. 37. that he had made Jacob his lord and given him all his brethren for his servants Where Isaac discerning what he had done though by mistake remembers the Oracle that God had delivered before their birth and considering how punctually the blessing thus given to Jacob by him did agree to that he doth now by faith resolve that so it should certainly be that what his affection had designed to Esau was by God promised to Jacob and consequently should irreversibly belong to him and thereupon he confirmes it anew to Jacob Yea and he shall be blessed and I have made him thy lord And so this was the blessing wherewith by faith Isaac blessed Jacob. Then for his blessing of Esau that visibly followes v. 39. Thy dwelling shall be the fatness of the earth and in the body of it again inserted a farther confirmation of Jacobs blessing by telling Esau thou shalt serve thy brother v. 40. and it shall come to pass that when thou shalt have the dominion thou shalt break his yoke from off thy neck Where it must farther be supposed that Isaac beyond that prediction before their birth that the elder should serve the younger had received from God another Oracle concerning his two sonnes that as the posterity of Jacob the Jews should have the preeminence and dominion for some time over the Edumaeans the posterity of Esau so in process of time the Jewes should be brought down and so the Edumaeans be quitted of that yoke and accordingly Isaac foretelling this is here as truly said to have by faith bless'd Esau And this perhaps was it upon which Isaac before had pronounced that blessing upon him which he took to be Esau Be lord over thy brethren which though in respect of the times next insuing it were true of Jacob and accordingly was in Gods providence thus directed to him yet in respect of the latter times when the Jewes should be brought low was to be truely appliable to Esau and so might by faith be designed by Isaac to him V. 21. Top of his staffe The Hebrew ãâã ãâã ãâã ãâã ãâã signifies both a bed and a staffe perhaps antiently the very same word for both though now Grammarians have pointed it diversly and made a difference of sound also betwixt them The Hierusalem Targum reads it Laudes Dei cecinit super spondam suam He sang the praises of God upon his bed-stead The Greek here followes the Septuagint's translation and there is no question of the truth of it and indeed it may well be that both notions of the Hebrew may here stand and the truth be that arising out of his bed he sate on it and lean'd as sick persons do upon his staffe for we after read that he gathered up or returned again his feet into the bed Gen. 49. 33. which is a signe that he was before risen out of it and sate on the side with his feet on the ground which was very fit for this posture of leaning on his staffe V. 29. Passed through ãâã ãâã ãâã ãâã ãâã doth not here signifie to goe from one side to the other quite through or crosse the sea for the Israelites journeying makes it appear that they did not so but to goe in into part of the channel Exod. 14. 22. and passe on there a good way in the midst v. 29. and then to come out again on the same side for so the Israelites did as appears by the story This is expressed Psal 137. 14. by God's dividing the Red sea and leading them ãâã ãâã ãâã ãâã
blows and again when he saith ãâã ãâã ãâã ãâã ãâã I am grievously pained with those blows it follows presently ãâã ãâã ãâã ãâã ãâã he died v. 31. From this use of the cudgel in this punishment of ãâã ãâã ãâã ãâã ãâã it is that Polybius for ãâã ãâã ãâã ãâã ãâã sets ãâã ãâã ãâã ãâã ãâã to beaâ with cudgels in respect of this one part of that punishment not but that it had much more in it beside as beside ãâã ãâã ãâã ãâã ãâã rack and ãâã ãâã ãâã ãâã ãâã cutting off the extreme parts formerly mentioned it seems by the story of the Maccabees ãâã ãâã ãâã ãâã ãâã frying or broiling By what hath been said it appears that this punishment was first very Painful secondly Contumelious thirdly Capital First very Painful so Aristot Rhetâ 2. c. 5. mentions ãâã ãâã ãâã ãâã ãâã men that are under that punishment as those that think themselves ãâã ãâã ãâã ãâã ãâã to have suffered all the sad measure imaginable and ãâã ãâã ãâã ãâã ãâã made soullesse and senslesse for what is behind Secondly most Contumelious for so 1. 3. Mac. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that punishment was a most shamefull torment Thirdly Capital bringing death finally though slowly and therefore is named by Aristotle Rhet. 2. 5. among those things which have no ãâã ãâã ãâã ãâã ãâã hope of escaping and he reckons Antiphon the Poet for one c. 6. who ãâã ãâã ãâã ãâã ãâã being thus punished by Dionysius asked one of his companions jestingly who of the spectators should see them to morrowâ so in Maccabees ãâã ãâã ãâã ãâã ãâã c. 6. they die with it and so the King of Babylon the third after Nebuchadnezzar as Eusebius cites it out of Polyhistor ãâã ãâã ãâã ãâã ãâã was so used by his friends and then it presently follows ãâã ãâã ãâã ãâã ãâã and dying c. which is repeated in like manner by Berosus 1. 3. ãâã ãâã ãâã ãâã ãâã in the Fragments set out by Jos Scaliger where yet for ãâã ãâã ãâã ãâã ãâã in Ensebius we find ãâã ãâã ãâã ãâã ãâã who faith Scaliger was certainly Belshazzar of whom saith Justin Martyr from Dan. 5. ãâã ãâã ãâã ãâã ãâã the beast was put to that death for which we now read in the Greek copie ãâã ãâã ãâã ãâã ãâã he was killed and no more Megasthenes out of Abydenus calls him ãâã ãâã ãâã ãâã ãâã and saith he died ãâã ãâã ãâã ãâã ãâã by a violent death and adds no more See Scaliger in those Fragments in the end of the book De emend Temp. p. 4. By all this it appears that this was a punishment used among the Grecians and Babylonians and it seems byâ the Romans too for so in Euseb Eccl. Hist 1. 5. c. 1. we find ãâã ãâã ãâã ãâã ãâã c. of the Emperors commanding the Christians to be put to this torment and if they renounced Christianity they were to be loosed V. 37. Were tempted Some Copies read ãâã ãâã ãâã ãâã ãâã others have ãâã ãâã ãâã ãâã ãâã The truth is ãâã ãâã ãâã ãâã ãâã which is the ordinary reading seems not to be agreeable after ãâã ãâã ãâã ãâã ãâã they received trial c. and neither the Syriack nor Chrysostome and they that follow him have this word or any thing for it so that it is likely it came out of the margine into the Text and then 't will be doubtfull but not much material which reading is to be preferred V. 40. Made perfect What is the meaning of this ãâã ãâã ãâã ãâã ãâã somewhat better which this Author saith was by God foreseen and reserved for the faithful constant Christians will best be understood by the former verse 39. These all ãâã ãâã ãâã ãâã ãâã being commended or having received testimony or perhaps being martyred by their faith ãâã ãâã ãâã ãâã ãâã received not the promise Where first it must be observed who ãâã ãâã ãâã ãâã ãâã all these were most distinctly the Maccabees mentioned immediately before ver 36 37 38. but not so as to exclude or not to comprehend those others which were set down as examples of Faith before them for they also must be contained in the ãâã ãâã ãâã ãâã ãâã all these For the Maccabees next before mentioned these are in the Jewes stories commended for their constancy in adhering to Gods commands or the Jewish lawes in spite of the cruellest persecuters and tormentors and were really martyred or put to death lost their lives ãâã ãâã ãâã ãâã ãâã by their faith or constancy and of these it is said they received not the promise God having foreseen or reserved somewhat better for us that is God having reserved for the Christian Church some performance of promise which he had not afforded those former By this it is already apparent that eternal blisse in another world was not the matter of this promise both because this was not it that they could be evidenced to have miss'd by their being tormented and put to death but that which it was more sure they received because they were so ill used here and secondly because if it were supposed to be true as some vainly conceive that those that died before Christ did not attain their blisse till after Christ's resurrection yet it will be acknowledged by all that they then received it and then it will follow that the ãâã ãâã ãâã ãâã ãâã the Christians had not ãâã ãâã ãâã ãâã ãâã any advantage of them that lived before in that respect those obtaining the blisse assoon or sooner then they and no torment or temporary pains being supposable for such Martyrs between the day of their sufferings and their attaining to blisse wherein these latter can by any be thought to exceed them It follows then that as the promise which they by suffering received not was some promise of this life so the ãâã ãâã ãâã ãâã ãâã the somewhat better was somewhat which the Christians should enjoy in this life In the next place then we may have another way of finding out what this promise was wherein the Christians were to have the advantage of the former by looking on ver 13. where of Abraham Isaac and Jacob it is said in like manner that they died receiving not the promise That promise was clearly the promised land that Canaan the type of the Christians rest or deliverance from their enemies see Note on Heb. 3. c. which they received not in their life time though their posterity afterward did receive it yet some promises there were made unto Abraham and his seed which even they that attain'd the promised land did not receive And what were they Among the promises made to Abraham not personally to him but to his seed this is one Gen. 22. 17. that his seed should possesse the gates of his enemies This it seems was look'd upon by all the Jewes as a special part of the promise to Abraham repeated by all the
to the dispersed of the Jewes And although those to whom the Epistles were directed immediately were the Jewish Christians yet of these there were so many that did stand for the continuance of the Mosaical Law and so were Judaizing Christians and these lived so intermixtly with the unconverted Jewes themselves and so maliciously acted with them to the persecuting of the Orthodox Christians that as some passages of this Epistle seem to belong onely to the Jewes unconverted as the former part of this Chapter till ver 7. so many more pertain to those that went on with them in their sins those that reconciled Christianity and the world and all the most enormous sensual sins c. 4. 4. and particularly the outrageous practices of the Zelots For so it appears by Act. 21. 20. that many myriads of converted or believing Christian Jewes were all ãâã ãâã ãâã ãâã ãâã of the number of the Zelots that were very vehement persecutors of all that stood not for the Law of Moses To these refers the unruly tongue c. 3. compared to a fire that kindled so much matter made such combustions among them ãâã ãâã ãâã ãâã ãâã setting into a flame the whole wheel or course of affairs v. 5 6. untameable v. 8. full of cursing and bitternesse v. 10 11. and in plain words ãâã ãâã ãâã ãâã ãâã bitter zeal v. 14. and again ãâã ãâã ãâã ãâã ãâã zeal or envy v. 16. and from thence ãâã ãâã ãâã ãâã ãâã sedition or tumultuousnesse and every evil deed the very character of the Zelots in Josephus so again c. 4. the ãâã ãâã ãâã ãâã ãâã the wars and quarrels among them ver 1. which as it is observed were first intestine among themselves begun by those of the Zelots and so prepared them to their wretched desolation when the Roman Eagles came and more punctually v. 2. ãâã ãâã ãâã ãâã ãâã ye kill and envy And to this purpose the ãâã ãâã ãâã ãâã ãâã here most properly belongs which though it signifie sighing or groaning or murmuring yet because that is an effect of envy and emulation which sighs at other men's prosperity and because envy proceeds wholly from uncontentednesse as in the story of Cain it appears first his countenance was sad and then he malignes and slayes his brother therefore by a figure it is set to signifie the same thing that ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã envy and bitter zeal had before so often done V. 12. Condemnation The antient Copies generally and beside those produced by others the forementioned in Magdalene College Library in Oxford read ãâã ãâã ãâã ãâã ãâã into hypocrisie The word ãâã ãâã ãâã ãâã ãâã in the Septuagint signifies ãâã ãâã ãâã ãâã ãâã false speaking for the Hebrew ãâã ãâã ãâã ãâã ãâã which vulgarly signifies to be an hypocrite to dissemble signifies also to lye to deceive to deal fraudulently as near in signification as in sound to our Knave as it is now used among us and so one of these is taken for the other the word ãâã ãâã ãâã ãâã ãâã set to signifie ãâã ãâã ãâã ãâã ãâã false speaking And then the exhortation of this place will be parallel to that of Philo ãâã ãâã ãâã ãâã ãâã It is best not to swear at all but to take such care of speaking truth with every man that our words may be thought to be oaths And that of the Arabians Let thy speech be I and No that thou mayst be a true speaker among all men and Joseph de Bell. Jud. l. 2. c. 12. of a sort of Jewes ãâã ãâã ãâã ãâã ãâã All that is said by them is stronger then an oath Swearing is forbidden by them counting it worse then perjury and affirming that that man is already condemned as unsit to be trusted which is not believed without calling God to witnesse V. 14. Elders of the Church What is here meant by ãâã ãâã ãâã ãâã ãâã Elders of the Church is not easie to be determined If there were at the time of the writing this Epistle beside the several Bishops in each Church a second order of Presbyters under the Bishops and above the Deacons and of them more then one in each Church it would then be most reasonable to interpret this place of those But because there is no evidence whereby these may appear to have been so early brought into the Church see Act. 11. b. and because ãâã ãâã ãâã ãâã ãâã in the Plural doth no way conclude that there were more of these Elders then one in each particular Church any more then that the sick man was bound to call for more then one and because ãâã ãâã ãâã ãâã ãâã Elders of the Church was both in the Scripture-style see Note on Act. 11. b. and in the first writers the title of Bishops and because when there were secondary Presbyters more then one in every city the sick man cannot be thought obliged by this Text to call for the whole college or one sick man for more then one and lastly because the visiting of the sick is antiently mentioned as one branch of the office of Bishops therefore it may very reasonably be resolved that the Bishops of the Church not the Elders of the Jewish Synagogue but the Bishops of the Christian Church Seniores Christianae congregationis as Erasmus paraphraseth it the Elders or Governors of the Christian congregation one in each particular Church but many in the universal Church and so also many in the Church of the dispersion to which this Epistle is addressed are here meant by S. James Thus in Polycarp's Epistle to the Philippians where the ãâã ãâã ãâã ãâã ãâã Elders being the highest order mentioned and those to whom ãâã ãâã ãâã ãâã ãâã judicature belongs may as in Papias and Irenaeus and Clemens Alexandrinus and Tertullian they doe most reasonably be conceived to denote Bishops One part of their office is set down that they are ãâã ãâã ãâã ãâã ãâã those that visit all the sick And accordingly so it most probably must in this place Ib. Anointing him with oile That anointing with oile was a ceremony sometimes used by Christ and his Apostles in working their miraculous cures healing diseases and casting out devils appears Mar. 6. 13. where at the Apostles going out it is said that they cast out devils ãâã ãâã ãâã ãâã ãâã and anointed many sick persons with oil and cured them Another ceremony there was used to the same purpose imposition of hands Mar. 16. 18. and Act. 9. 17. and 28. 8. And to these prayer was added as the more effectual and substantial performance of which Unction and Imposition of hands were onely the ceremonies and this prayer commenced in the name of Christ or else the name of Christ in prayer called over the sick And by these means together with the sick man's examining and confessing and sincerely forsaking whatsoever sin he stood guilty of either toward God or man it was ordinary
in the Canon and onely question its being written by S. Peter cannot well be allowed to doubt of or if S. Jude say true then S. Peter was the Author of it For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed the title of Simon Peter the addition of an Apostle of Jesus Christ the mention of a former Epistle the having been with Christ on mount Tabor the being called an Apostle of Christ by S. Jude all which in all copies stand unmoved to secure the authority of this Epistle and to convince us of the Author of it As for the argument taken from the time of S. Peter's death before the destruction of Jerusalem c. it is void of all force For to grant all the former parts of it that S. Peter died under Nero that that was before the destruction of Jerusalem that all Christians expected that destruction before the end of the world First it doth not follow that if this Epistle were written by Symeon it shall therefore fall to be after the destruction of Jerusalem for James the first Bishop was put to death and so Symeon succeeded in that See 8 years before the destruction of Jerusalem and 5 years before the death of S. Peter Secondly it is not true which is suggested in the argument and on which one thing all the validitie of it depends that this Epistle was written after the destruction of Jerusalem And for the onely proof of that taken from hence that the Author of this Epistle arms his readers with patience in expectation of the last day that is as farre from truth also there being no word in this Epistle to that matter One passage there is which referres to the end of the world chap. 3. ver 7. but not as approaching or conceived by any to approach But the other passages of the coming of the day of the Lord as a thief and the like belong all to that judgment on the Jewes expressed in like phrases by Christ Mat. 24. and by the Apostles in their Epistles and not to the day of universal doom or destruction of the whole world see chap. 3. Note d. Having thus answered the pretensions against the Author of this Epistle it remains that we inquire of the time of writing it which by c. 1. 14. may justly be concluded to have been a little before his death and that in the time of his last danger before his Martyrdome from the evident approach whereof or revelation concerning it he affirms himself to know that the time of his putting off this his tabernacle that is his death ãâã ãâã ãâã ãâã ãâã is very suddainly to come very near at hand That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero to defend and comfort and confirm the Church that was persecuted there hath been reasonably concluded by Chronologers And in this year Anno Chr. 67. about the beginning of October they are both thought to be cast into prison and soon after put to death And then this is the most probable time for the writing this Epistle which being so near the warre on which followed the destruction of the Jewes it is evident what occasioned the writing of this Epistle and S. Jude's which being on the same subject must be dated about the same time viz. the confirming the persecuted afflicted Christians in their expectation of that deliverance which they should now shortly meet with by the destruction of their persecuters The certainty of which he declares as also the reasons of its being thus long delayed and the undiscerniblenesse when it comes fortifying them also against the infusions of the Gnosticks who took advantage of the continuing of their persecutions so long and much solicited and assalted the constancy of the afflicted Christians of whom he therefore warns them and that by foretelling that they should be soon destroyed also and all that were corrupted by them CHAP. I. 1. SImon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousnesse of God and our Savour Jesus Christ Paraphrase 1. Simon by Christ whose disciple I was surnamed Peter and by him after with others sent by commission to preach the Gospel to all the Jews wherever they are dispersed see 1 Pet. 1. 1. which have received the faith of Christ and in that respect are as valuable in Gods sight as we the Apostles of Christ that faith I say whose object is the righteousnesse of Christ our God and Saviour either as that signifies his way of justifying men now under the Gospel see note on Rom. 1. b. or as it may note his fidelity and justice in performing what he hath promised us in the Gospel 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord Paraphrase 2. I salute you and wish you all that felicity which I promise my self you will enjoy by the receiving of the faith and by your experience and evidence of God's goodnesse and faithfulnesse to you in Jesus Christ 3. According as his divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of him that hath called us to glory and note a vertue Paraphrase 3. According as he of his goodnesse and by exercise of his controlling omnipotent power hath afforded us all things that pertain to felicity hereafter or to piety here by means of our faith and profession or acknowledgment of Christ who hath revealed himself unto us and called us into his school by most convincing arguments of his authority and mission from heaven first by that glorious act of the holy Ghost's descending upon him and the angel saying from God This is my beloved son in whom I am well pleased For that that is the meaning of the word Glory see note on Mat. 3. k. Rom. 9. c. secondly by his miracles which he did among men here and by his Apostles ever since 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the note b corruption that is in the world through lust Paraphrase 4. By which two as evidences and engagements of the truth of them huge promises have been made over to us of a most glorious and valuable nature on purpose to allure and attract you to all divine purity by receiving the faith of Christ and forsaking that abominable course of unnatural lusts and other like sins which through the sect of the Gnosticks is now become so common and ordinary among the professors of Christianity see note on c. 2. a. 5. And besides this giving all diligence add to your faith vertue and to vertue note c knowledge Paraphrase 5. In respect of whom it iâ necessary that you be very
we know is God's electing or preferring of us or the favour done to us by God without any intimation of our apprehensions Secondly this phrase cannot refer to the promises of God so as to signifie our making them sure or firm for they are certainly and immutably so already and it is God not we that is to make them so by performing them to us It remains then that by this phrase ãâã ãâã ãâã ãâã ãâã to make firm must be meant that which through the grace of God is in the Christians power by care and diligence to doe viz. to qualifie themselves with a capacity of receiving the benefit and fruit of these mercies and favours of Christ to remove the hindrances which will keep them from being actually beneficial to us and so to render them firm that is effectual to the good of our souls And all the promises of God being conditional and our performance of that condition being from us required that the favours of God bestowed on us his calling and election may be effectually such to us really for our advantage not our woe the only way to make them effectual to us is our discharging our parts performing the condition and to this it is that our diligence is here required which cannot be available in any thing else That this is the meaning of the words may appear by the like phrase Rom. 4. 16. ãâã ãâã ãâã ãâã ãâã that the promise may be firm to all the people which no way referres or looks to their confidence or perswasion of it nor to the firmnesse of the promise only but to the benefit and fruit and effectualnesse of it to them so Rom. 15. 8. Christ became a minister of the circumcision for the truth of God that is to make good God's promises to the Jews ãâã ãâã ãâã ãâã ãâã to make the promises of the fathers firm that is effectual to exhibit and perform them to them So Heb. 2. 2. If the word which was spoken by Angels that is the Law given to Moses be firm that is were performed failed not of the effect without any reference to their perswasion of it for so 't is expressed by what follows and every trangression and disobedience received a just reward that is the breaches of that Law were actually punished And accordingly here their diligence in making their calling and election firm is taking care that the mercies of God toward them in calling and chusing or preferring them before others may prove effectual to them that is that they may obtain that benefit which was designed them by God in these mercies and which they certainly shall obtain if they perform what is required of them Thus in a like phrase to apprehend or lay hold on eternal life 1 Tim. 6. 12. is but the interpretation of fight the good fight going before the only way to the obtaining of that ãâã ãâã ãâã ãâã ãâã or reward like that in the Olympick games which is given to none but conquerors being the contending ãâã ãâã ãâã ãâã ãâã according to the laws of the agones fighting and overcoming which is express'd Phil. 3. 12. by ãâã ãâã ãâã ãâã ãâã I pursue or run if so be I may obtain V. 16. Coming of our Lord That ãâã ãâã ãâã ãâã ãâã the coming of Christ signifies the remarkable destruction of the impenitent Jewes and deliverance of the believers among them hath been often shewed see Note on Mat. 24. b. and particularly that 't is called his coming with power Mat. 24. 30. that is as a King or mighty person Agreeably to that is here the power and coming of our Lord Jesus Christ ãâã ãâã ãâã ãâã ãâã in this sense of his coming to discriminate between the persecuters and disciples so that one should be taken and the other left Mat. 24. 40. the obstinate obdurate Jewes to be utterly destroyed by the Roman Eagles as by Christ's executioners and the faithful among them delivered out of that ruine And to that doth the Context here and almost all the rest of this Epistle direct those words see ch 3. 1 and 4. All the difficulty will be how that which here immediately follows but were eye-witnesses of his majesty can belong to this particularly To which I answer that the word ãâã ãâã ãâã ãâã ãâã is there set to expresse that majesty which was by way of vision represented and instated on Christ at the time of his Transfiguration on mount Tabor at which Peter was present as an ãâã ãâã ãâã ãâã ãâã or eye-witnesse This is clear from v. 17. by the voice that came out unto him from the magnificent glory that is from that splendid cloud Mat. 17. 5. Mar. 9. 7. and Luc. 9. 35. and that glorious appearance of angels called his glory Luc. 9. 31 32. This is my beloved son c the very passage that is there mentioned Now this Transfiguration was meant by Christ to give Peter and John some image and shadow of a kind of parable to express this coming of Christ in this glorious manner against his crucifiers and for the rescue of all persevering disciples This appears by these two circumstances first by the passage immediately precedent with which the story of the Transfiguration connects in all the three Gospels where 't is mentioned viz. that he that will save his life that is forsake Christianity to avoid the present pressures shall lose it that is shall be destroyed in that ãâã ãâã ãâã ãâã ãâã but he that will lose his life for Christ's sake that is venture the utmost danger rather then fall off from Christ shall find or save it that is be thus delivered at Christ's coming to execute vengeance on those persecuters which are the very words again used by Christ in the describing of that coming of his to the destruction of the Jews Luc. 17. 33. And farther that he that shall be ashamed of Christ of him shall Christ be ashamed when he shall come in his own glory and his Fathers and the holy Angels that is when he comes in this kingdome of his not onely at the day of doom but peculiarly within the space of the life of some by-standers as all the Gospels agree in that place and as at another time Job 21. Christ saith particularly of S. John who lived to see it Of which that he might give them some essay he had three of them up to the mountain and was transfigured before them gave them some glimpse of that future glorious coming of his The second circumstance to make this appear reasonable is the businesse of the discourse which was betwixt Moses and Elias and Christ at that time which appears by Matthew and Mark to be the approach of the great and dreadful day of the Lord from that question of the disciples Mat. 17. 10. and Mar. 9. 11. Why then say the scribes that Elias must first come who saith Malachi was to come before that great and dreadful day
Christians out of their persecutions This is apparently spoken of by the Prophets and by Christ and by the Apostles both in their preaching see Note a. on the Title of the Epistle to the Romans and in their Epistles written but a little before it was to come That it was so long deferred was matter of some trouble to some and objection against the truth of these predictions v. 4. to which this Apostle here answers v. 9. that the reason why God doth make some stay in this matter is that men may have time to repent and reform and escape this vengeance which when it comes will come so suddenly and unexpectedly as to surprize many that look not for it v. 10. and that he repeats again v. 15. bidding them count the long-suffering of the Lord that is this deferring his judgments salvation that is a means designed by God to bring men to repentance And for this particular it is that he cites S. Paul as concurring with him in this account of the reason of Christs delaying his coming adding only this of S. Paul that in all his Epistles he hath spoken of these things that is said a great deal concerning this coming of Christ Having gone thus far he passeth his observation of the then present temper of men and behaviour in this matter that there were some giddy unsetled Christians which upon occasion of some things not so clearly revealed by those that have foretold this coming of Christ have fallen into pernicious errors What things those were which are here said to be ãâã ãâã ãâã ãâã ãâã hard to be understood and what dangerous errors drawn from thence will perhaps be hardly defined by us at this distance That Cerinthus by misunderstanding some of these predictions came to think that Christ should have a temporal kingdome upon earth where men should enjoy all carnality see Note on Rev. 2. a. and he and his followers may be thought to be these ãâã ãâã ãâã ãâã ãâã here the unstable Christians that distorted these predictions Or because it is added of the same men that they doe disstort other scriptures also to their own destruction it will not so fitly be restrained to Cerinthus but more generally be spoken of the Gnosricks who by a strange liberty which they used in expounding the Scriptures of the Old Testament calling it ãâã ãâã ãâã ãâã ãâã knowledge of mystical senses brought in most damnable doctrines of uncleannesse c. And these sure are the men here spoken of called unstable because they fell off from the truth and ãâã ãâã ãâã ãâã ãâã scoffers V. 3. as that notes Apostates see Note on Jude 18. And having thus discovered who the men were it will be more possible by the same clew to discover what the things were which are by S. Peter called ãâã ãâã ãâã ãâã ãâã hard to be understood I shall here offer my conjecture Our Saviour when he foretells this his coming very particularly Mat. 24. and defines the time so far that it shall be certainly within the compasse of that generation V. 34. and in the life-time of some that were there present Mat. 16. 28. yet for the precise time of it the day and hour he pronounceth clearly that no man nor angel V. 36. no nor the Son himself Mar. 13. 32. knows of that that is none but the Father Accordingly he answers the Apostles Act. 1. 7. demanding whether he would then after his resurrection restore the kingdome to Israel It is not for you to know the times and the seasons which the Father hath kept in his own power that is the day and houre in Matthew the punctual time of this kingdome of God this coming of Christ God the Father had kept secret revealed it neither to man nor Angel neither should it be revealed to any This I suppose is the meaning of 1 Thess 5. 1 2. that of the times and seasons that is of the very time which God in his wisdome had chosen for this remarkable coming of Christ upon his crucifiers he needed not write it being sufficiently known that it was to come as a thief in the night that is not to be discerned beforehand In which place that which is ãâã ãâã ãâã ãâã ãâã times and seasons V. 1. is ãâã ãâã ãâã ãâã ãâã the day of the Lord V. 2. just as Act. 1. 7. the times and seasons are all one with the day and hour Mat. 24. 36. and so in stead of no mans knowing of it Mat. 24. and Gods reserving it in his own power so that it is not for them to know it Act. 1. 7. is there the coming of that day as a thief in the night ây which may be concluded that that phrase of that dayes coming as a thief in the night is set to signifie the uncertainty when that day would be And so Christ explains that phrase if the good man of the house knew in what watch the thief would come c. intimating that the coming of a thief is supposed to be unknown to him that is to be robb'd by him Now it is apparent that this saying of Christ's in this sense is here laid as the foundation of the discourse and words which here we are endevouring to explicate But the day of the Lord shall come as a thief in the night V. 10. that is But the punctual time of this coming is unknown upon which he builds all watching and caution and continual expectance V. 12. And having added what advantage the faithful Christians shall receive by this means peaceable days of serving Christ express'd by new heavens and new earth that is a new world wherein dwelleth righteousnesse which therefore he adviseth all to wait for for that is the meaning of ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã let us not we doe expect them and depend on them according to his promise he then gives them an account why 't is thus long deferr'd and adviseth all to make the right use of it make it their season of repentance V. 15. which being confirmed by S. Pauls authority he hath no more to add on this matter but this that the objection of the Apostates V. 3. against the truth of Christ's promise of coming in this manner was founded onely in the obscurity and unknownnesse of some particulars in this matter which very probably signifies that profess'd unitelligiblenesse of the punctual time of Christ's coming which because no body would or could tell them when it would be therefore they will not wait for it in purity and sobriety and practice of such Christian vertues as were required to prepare them for it when it should come but walk after their own lusts V. 3. follow their own sensual courses and perswade themselves that it will never come that no such judgment is likely to come at all upon them and so that day comes upon them unawares and they perish in it with the crucifiers
spoken of in both verses the impious carnal Gnosticks this of their wicked lives is supposed in the 8 th verse having been already ver 6. sufficiently express'd and so as of them whose lives of carnality and pretensions of perfection were so contrary it had been affirmed ver 6. that they lie and doe not the truth so in that 8 th verse 't is said with little change they deceive themselves and the truth is not in them which only adds to the former the consideration of their danger that they thus brought upon themselves they flattered themselves to their ruine whereas v. 9. If they would acknowledg their sins and danger and forsake them and flie to God for pardon upon repentance he having promised it to such would be faithfull and just to forgive them their sins would deal with them according to his promise And then follows v. 10 If we say that we have not sinned which is directly all one with we have not sin v. 8. see Ntoe on c. 3. a. that is if these men that thus live pretend still that they are the perfect as of their followers in Irenaeus we read that they called themselves the spiritual and affirmed that all the foulest actions did no more pollute them then gold was polluted by being in the mire or the sun beams by shining on a dunghill they make God a lyar which is an addition to their lying first ver 6. and then deceiving themselves v. 8. and so frees these repetitions from tautologie that is directly give God the lie who hath every where declared such actions as these men practised confidently abominable pollutions c. to be most vile and most punishable sins And so this appears to be the full meaning of this verse and being so leaves no place of disputing from hence whether of any regenerate man it can be said at any time that he hath not sinned in that notion which belongs to that phrase in these Epistles of S. John and is explained Note a. on ch 3. to belong to wilful advised deliberate sin for sure these Gnostick soul livers were farre from regenerate men That this is the full meaning of the place will farther appear by the words immediately subsequent ch 2. 1. These things I write unto you that ye sin not which are very fitly adapted to this purpose for there is no such way to perswade men not to fall off into those soul sins that now solicited them as this of undeceiving them in this point and assuring them that if they lived Gnostick lives they should never be deemed perfect men which as long as they entertained themselves with any hopes of nothing could convince them of the necessity of so saking them Whereas any other way of understanding the place would not tend to that end of exhorting and warning them not to sin For if it were to be understood of all the best mens being guilty of sinne how could that be a way of inforcing on them their duty of not sinning Many more arguments might be used by refuting all other imaginable interpretations of this place to confirm this but this one of the Context may be sufficient which accordingly in the next Chapter pursues the same subject more expresly Hereby we know that we have known him that we are true Gnosticks indeed and not those that falsly assume that name truly perfect men such as Christianity was designed to make us if we keep his commandements v. 3. practise those vertues of purity and charity which Christ commandeth and then v. 4. just as here in this Chapter but more largely and explicitly then in this verse He that saith I have known him that is calls himself a Gnostick perfect man and keepeth not his commandements lives so contrary to the rules of piety and purity and all Christian vertue as these pretended Gnosticks doe ãâã ãâã ãâã ãâã ãâã is a lyar just as c. 1. 6. we lie and the truth is not in him as c. 1. 8. the truth is not in us But who so keepeth his word v. 5. that is lives according to the strict commands of Christ ãâã ãâã ãâã ãâã ãâã in this man hath the love of God been truly perfected he may on some grounds of truth pretend to perfection of charity toward God to which these Gnosticks falsly pretended and so was the occasion of all this discourse of pretended perfection when men live in vile sins as after of that perfect love which if truly such casteth out fear ch 4. â CHAP. II. 1. MY little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father Jesus Christ the righteous Paraphrase 1. My tender Christians I write this to you which I have last written v. 6 7 8 9 10. see ch 1. note b. to deterre and forewarn you of this deceit that so many are now fall'n into that you may not be drawn away into the heresie and impurities of the Gnosticks either by following them into unclean bestial sins or by depending on and pretending to such a perfection in your selves which may secure you in any one act of deliberates sin but that if you have fallen or shall fall into any such act that then persently you confesse it and forsake it freely and lay hold on Christ who for your encouragement you may know is on God's right hand acting as an advocate for those that have sinn'd and now reform and amend their lives and when the Church praies to him for any laps'd sinner he is just and faithfull to perform his promise to hear the Churches prayers and to present them to his Father and to manage all that belongs to such to their best advantage 2. And he is the propitiation for our sins and not for ours only but also for the sins of the whole world Paraphrase 2. And he having entred by blood into the holy place that is having died for us and gone to heaven where he is now invested with power which he exerciseth in our behalf is a powerfull means of reconciling God to us of obtaining free pardon for our sins on condition of our giving of our selves up to new life and not for ours onely but for all the sins of all the world of men on condition of faith in Christ and new life 3. And hereby we do know that we know him if we keep his commandments Paraphrase 3. And this is a character by which it may be discerned whether we truly know Christ or no as the Gnosticks call themselves by that name which signifies knowledge 1 Tim. 6. 20. that is whether we have a right notion of Christ as he is our advocate v. 1. and propitiation for our sins v. 2. and of his Gospel or no viz. if we do what he commandeth us to do live obedient to the directions of Christ see note on c. 1. b. 4. He that saith I know him and keepeth
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
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as ãâã ãâã ãâã ãâã ãâã signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâesse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What ãâã ãâã ãâã ãâã ãâã he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words ãâã ãâã ãâã ãâã ãâã this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the ãâã ãâã ãâã ãâã ãâã his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled ãâã ãâã ãâã ãâã ãâã he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of ãâã ãâã ãâã ãâã ãâã is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that ãâã ãâã ãâã ãâã ãâã flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the ãâã ãâã ãâã ãâã ãâã v. 7. are one by ãâã ãâã ãâã ãâã ãâã they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If ãâã ãâã ãâã ãâã ãâã are one had signified no more but agree in one testimonie v. 7. is it
such is the ãâã ãâã ãâã ãâã ãâã the Elder here Nay secondly the persecutions which were at this time against the Church and wherein S. John was peculiarly involved might make it prudent thus to conceal his name and disguise it under this title Or thirdly whatsoever was the reason of wholly omitting his name or title in the first Epistle may here be of force for his omitting it thus farre here And this will be a ground of answer to the second reason also For though those Churches whither these Epistles were sent knew from whom they came and accordingly never denied them reception yet having not so publick a character upon them as others had and being not own'd by the Author in the title as all S. Paul's unlesse that to the Hebrews were this might well be the cause that they had not so universal a reception at first which notwithstanding it yet appears that soon after it was received into the Canon and this inscription prefix'd to it by the Church ãâã ãâã ãâã ãâã ãâã The second Catholick Epistle of John the Apostle As for the third reason that of this Author 's being opposed by Diotrephes which is thought to be a proof that he was not an Apostle this is of no validity because the hereticks of those times the Gnosticks are known to have opposed and rejected the Apostles themselves So of Alexander S. Paul saith he hath greatly withstood our words 2 Tim. 4. 15. So of the Gnosticks we read Jude 11. that they were guilty of the gainsaying of Coreh and that we know consisted in their opposing Moses and Aaron and so in the parallel must denote the opposing the Apostles or Governours of the Church sent immediately by Christ and that that is the meaning of the ãâã ãâã ãâã ãâã ãâã speaking evil of glories Jude 8. and 2 Pet. 2. 10. as of Alexanders blaspheming 1 Tim. 1. 20. see Note on Jude d. To the same purpose also it is that S. Paul having spoken of the Gnosticks 1 Cor. 8. through the whole chapter proceeds immediately c. 9. to the vindicating his Apostleship and the privileges thereof and so Gal. 1. and speaking to Titus of these deceivers he calls them ãâã ãâã ãâã ãâã ãâã Tit. 1. 10. refractory disobedient Of these 't is Ignatius's affirmation that they took upon them to know more then their Bishops ãâã ãâã ãâã ãâã ãâã If any know more then the Bishop he is corrupted Ep. ad Polycarp And not onely so but of Marcus's followers a progenie of these Gnosticks Irenaeus plainly affirms l. 1. c. 9. and from him Epiphanius l. 1. haer 14. and 34. that they were so arrogant that they contemned the Apostles themselves and l. 3. c. 2. dicentes se non solum Presbyteris sed etiam Apostolis existentes sapientiores saying they were wiser not only then the Presbyters or Bishops but even then the Apostles themselves which takes away all force from this argument And then nothing hinders but that the Inscription of this Epistle may be true and John the Apostle be determined to be the Author of it And that will be more probable if we observe how agreeable the matter of this is to the former Epistle fortifying them in the truth v. 4. in the practice of charity v. 5. and warning them of the Gnostick decervers or Antichrists v. 7. How these Epistles should be called ãâã ãâã ãâã ãâã ãâã may perhaps be question'd being not as that of S. James and S. Peter appeared to be addressed to the Jewes of the dispersion universally or indefinitely but one of them ãâã ãâã ãâã ãâã ãâã ordinarily rendred To the elect Lady and the other to Gaius a particular person But to this it may be said First that it is not certain that these are two particular persons to whom these Epistles belong see Note a. on this Epist Secondly that to whomsoever they were first address'd they were yet designed to be transcribed by them and sent to others also and that is the meaning of Catholick the same that of ãâã ãâã ãâã ãâã ãâã viz. that these Epistles were designed to go from one Church unto another and were not confined unto any see Note b. on the title of S. James But then thirdly another notion of ãâã ãâã ãâã ãâã ãâã Catholick there may possibly be to signifie the universal reception of these Epistles in the Church At the first beside those Epistles which carry S. Paul's name in the front of them there were but few that had an universal reception onely the first of Peter and the first of John the rest were not so universally received into the Canon of Scripture Hereupon those two so received might at the first be called Catholick and so ãâã ãâã ãâã ãâã ãâã Canonical also in opposition to those others which were not so Catholickly or universally entertained And then when upon farther evidence made to the Church these others were without contradiction received also this word ãâã ãâã ãâã ãâã ãâã might in like manner by the Church be added to their Inscriptions to signifie that now they were universally received also that is accepted into the Canon S. JOHN II. 1. THE Elder unto the note a elect Ladie and her children whom I love in the truth and not onely I but also all they that have known the truth Paraphrase 1. John the Apostle and governour of the whole Church of Asia to the Church unnamed and to all the Christians therein whom I value and love in Christ and not I onely but all other true Christians 2. For the truth's sake which dwelleth in us and shall be with us for ever Paraphrase 2. Because of the Christian profession the same in you that remaineth in us and shall doe so I pray and hope for ever 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love Paraphrase 3. I send you greeting and wish you all gifts and mercy and prosperity from God the Father and the Lord Jesus Christ and particularly that you may in despight of all sollicitations of hereticks and schismaticks continue constant in the acknowledgment of the truth of the Gospel and in the exercise of all works of charity to one another 4. I rejoiced greatly that I found of thy children walking in the truth as we have received a commandment from the Father Paraphrase 4. Some of the Christians which belong to thee I lately met with where I was and discerned them to stand constant in the truth of the Christian doctrine agreeably to that commandment given to us by God the Father This is my beloved son hear him Mat. 17. 5. when Peter and James and I were in the mount with him and this constancy of theirs was the more considerable because of the great store of false doctrine that is now every where abroad in the Church and this was matter of special joy to me See note
not only may but must be so understood appears by the Latine of Irenaeus which only is extant which reads it thus Antichristi nomen per ipsum utique editum fuisset qui Apocalypsin viderat neque enim ante multum temporis visum est sed pené sub nostro seculo ad finem Domitiani imperii The name of Antichrist would have been published by him who saw the Apocalypse for it was not seen any long time since but almost under our age at the end of Domitian's Empire Where the word visum in the neuter seen not visa in the feminine belongs apparently to the name not to the Apocalypse Secondly I answer that although it should still be acknowledged to be the opinion of Irenaeus that John received the Revelation and all his Visions at the end of Domitian yet on the other side 't is the affirmation of Epiphanius that John prophesied in the time of Claudius Caesar when saith he he was in the I le Patmus And that which may give authority to Epiphanius's testimony is this First that Epiphanius in that place is a writing against the Montanists about the authority of the Apocalypse and that the later it were seen or written the more it would have been for his turn toward confuting or answering them whose objection it was that the Church of Thyatira mentioned in the Apocalypse was not yet a Church when that was said to be revealed And therefore if it had been but uncertain whether it were written so early or no he would without all question have made use of this as some advantage against his adversaries whom he was then in confuting Secondly that Epiphanius is so farre from doing this that he doth twice in the same place expresly affirm first that his being in the Isle of Patmus secondly that his seeing these Visions there yea and his return from the Island were in the time of Claudius Having said this for the confirming this assertion of Epiphanius to have as much authority as his testimony can give it four arguments I shall adde for the truth of it The first negative to the disparagement of that relation that affirmes him banish'd by Domitian and returned after his death in Nerva's reign For of the persecution by Domitian there be but two authors mentioned by Eusebius Tertullian and Hegesippus but of Tertullian he hath these words ãâã ãâã ãâã ãâã ãâã Domitian went about to do as Nero had done being a part of his cruelty or as Tertullian's words are portio Neronis de crudelitate a portion of Nero for cruelty sed facile coeptum repressit restitutis etiam quos relegaverat but he ceased from it presently and recalled those whom he had banished which no way agrees with his banishing John and not recalling him all his life as is supposed in the other relation and affirmed by Eusebius And therefore Baronius that is for his banishment under Domitian in the tenth year of his reign is forced fairely to reject Tertullian's authority in this matter giving for it his proof out of Dio viz. that Nerva released those who were condemned of impiety and restored those who were banished Which affirmation of Dio's being granted as far as belongs to those who were in exile or stood condemned at Nerva's coming to the Empire doth no way prejudice the truth of Tertullian's words of Domitian's having repress'd his severity against the Christians and revoked the banished wherein he is much a more competent witness then Baronius No more doth his killing of his unckle Clemens and banishing his cosin Flavia Domitilla for that was five years after this time of John's supposed banishment in the fifteenth or last year of Domitian's reign In the relation of Hegesippus a most antient writer that lived in those times there is no more but this that Domitian had made a decree for the putting to death all that were of the linage of David that some delators had accused some of the children of Jude the kinsman of our Saviour ãâã ãâã ãâã ãâã ãâã as such who were of Davids seed that Jocatus brought these to Domitian but upon examination being found to be plain men and such as believed not Christs kingdome to be ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã of this world or earthy but heavenly and Angelical to begin at the end of the world ãâã ãâã ãâã ãâã ãâã he set them free and by Edict took off the persecution against the Church and they being released became Bishops in the Church and continued peaceably and live till Trajanus's daies And this certainly agrees very little with the other relation nor can any account probably be rendered why when the persecution of Christians was taken off by the Edict and ãâã ãâã ãâã ãâã ãâã peace restored to the Church of Christ and when the profession of Christianity in the sonnes of Jude being by the them avowed to the Emperor was not yet thought fit to be punished in the least yet John should be banished and continue in his exile till Nerva's reign for no other crime but that of being a Christian Where by the way Baronius's artifice much failes him Tertullian saith he fell into his error by following Hegesippus's authority but Hegesippus saith he spake apparently de ea persecutione quae mota est in Judaeos of that persecution that was raised against the Jewes not against the Christians How true that is will now appear when the express words are that by that Emperors Edict the persecution against the Church sure that was not of Jewes but Christians ceased Secondly that about the ninth year of Claudius the Christians were pursued and banished by the Roman Powers That at that time Claudius banished the Jewes out of Rome is evident by Josephus and acknowledged by all and that by the Jewes the Christians are meant appears by Sueonius in the life Claudius c. 25. Judaeos impulsore Chresto assiduè tumultuants Româ expulit He banished the Jewes out of Rome for the tumults which they daily raised by the impulsion of Chrestus By Chrestus it is certain that the Roman writers meant Christ calling him Chrest and his followers Chrestians as Terutllian observes Apol. c. 3. And so they that were acted by the impulson of Chrest in that narration must though called Jewes necessarily be resolved to be Christians And what was done at Rome is to be supposed to have been done also in other parts of the Emperors dominions and so that edict mentioned Act. 18. 2. was in reason to reach to Ephesus and may justly be thought to have involved S. John there And accordingly Chronologers have placed this banishment of his to Patmus in that year Thirdly that about Claudius's time it was that the unbelieving Jewes began and continued to oppose and persecute the Christian Jewes and thereupon the Gnosticks compliances and making as if they were Jewes to avoid persecutions are so oft taken notice of by S. Paul Gal. 6. 12. and
that is by impulsion of the Spirit of God and Ephes 3. 3. by Revelation that is by Christ's speaking to him from heaven and other the like vision which it appears he had 2 Cor. 12. 7. God made known to me the mystery In other places the word is used in a greater latitude for and exposition or interpritation of any sacred figure c. however come by though not by immediate inspiration from God the ãâã ãâã ãâã ãâã ãâã among the Hebrews expounding of difficulties see Note on 1 Cor. 14 b. and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries and rescuing the faithful But here it is according to strict idiome to more then vision or prophecie and so the title of Enochs book citied Jude 15. was ãâã ãâã ãâã ãâã ãâã the Revelation of Enoch but in S. Jude's style ãâã ãâã ãâã ãâã ãâã the prophecy of Enoch And if in this notion of the word which is peculiarly that which here and c. 1. 1. belongs to it M r brightman intituled his comment on this book Apocalypsim ãâã ãâã ãâã ãâã ãâã the Rlevelation of the Revelation as it seems he did by applying the words of Scripture The Lord hath spoken who can but prophesie to his own performances in that Comment adding that God not onely speke of old by dreams and visions but daily now whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word and that when God doth thus communicate with any he understandeth a necessary imposed on him to makee it known to others and that the danger is not shâwn to him for his own private sake I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Reader For though by the help and grace of God sought onely by prayer and by the use of means instrumental to that end subordinate to that grace such are comparing Scripture with Scripture and Prophetick expressions with the Prophetick style and Symbols with Symbols and the observation of the use of words and phrases in the sacred dialect it be possible to attain to the expounding or revealing some secret senses of Scriptures which without the uses of these means will not be attainable yet may not the interpretations of any meer man which hath not the gift if prophecie pretend to be the word of God And whosoever shall professe thus to reveal the Revelation by God speaking to him and doth not evidence his calling and mission prophetick especially if he pretend to have learn'd from the Revelation things so distant from what there we read as are Germany and France and Britanny of this last Century from the Churches of Sardis Philadelphia and Laodicâa in Asia then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet And this is done by Master Brightman in expresse words saying that he had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world as if what was said to be sudden near 1000 years since were sufficiently fulfilled by being near at hand fourty four years ago that the Churches of Britian Germany and France were most favourably admonished of this tempest by Epistles written to them by name that he by divine impulsion or direction or what else divinitus can signifie found these very Epistles which signifie this thing and from the inscriptions of them understood to whom they were sent and durst not but dispatch them to them left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly And that those Epistles do not foretell this by any doubtful conjecture but teach in clear words what he thus thinks fit to affix on them The least that can be said of this is that 't is the adding to the prophecies of thus book c. 22. 18. the odtruding his own fancies for Divine revelations And if the âad calamities which have befaln this British Church since the writing of this New Apocalypse of his be conceived to conclude ãâã a true Prophet in his presaging against the Angel of that Church it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also as oft as any part of the event followed any one of them whereas indeed of any contingent future event there being only two things possible either that it will or that it will not come to passe and prescutions and schisms and commotions and seditions and changes of Government being so frequent that whatsoever Church or Kingdome hath long withstood such onsets may at last by some advantage industriously sought and maliciously laid hold on not improbably sink and fall under them whatsoever is or can bee foretold in this kind with any common prudence will not be improbable to fall out in some part within fourty of fifty space Nay whatever 't is some advantage it will have toward the completion by having been foretold As when by the flying of the birds so casual unsignificant a thing as that the Roman Augurs promised the souldiers a victory on that side the courage thus infused into them by believing that prediction did oft contribute very much to the obtaining the victory the same may in some measure be said in this particular But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book That the people are they that must pull dowm Antichrist whilst Kings espouse his cause then which nothing can be more effectual and direct toward the raising and somenting of commotions to which the prosperity of them is as probably consequent as victory to the number and courage of an Army and so though the prescience of God which is not his decree and the predictions of true Prophets which are but rayes of that prescience have no proper immediate influence on the effect noting of causality in them yet these vain delusions of those false Prophets may have had much of improperly so called yet real efficiency and if so designed by them of guilt in them All which proves the wickednesse and dangerousnesse of such designes but gives no Authority to the interpretations Having said thus much in general of Master Brightman's Apocalypse I shall not think it amisse to give the Reader some view or taste of his way of interpreting and the grounds where with he contents himself And it shall be by mentioning his explications of the prophecies of the seven Churches which are it themselves the most clear and intelligible of any part of the whole book as belonging peculiarly and by name to the chief Episopal Sees of Asia sufficiently known to all and in respect of the matter and expressions used in them more perspicuous then almost any part of the prophecies of Isaiah but
put to death and so knowes how to have compassion on all faithfull Christians that suffer in like manner Heb. 2. 17. and rose again to life and now lives never to dye again and hath all power over that invisible state and continuance in death and over death it self see note on Mat. 11. 1. being able to fetch any man out of that condition and restore him to life again and so fit to relieve and reward any that suffers though it be death it self for his sake To which purpose saith he for the evidencing the truth of what now I say that is of my faithfull care of all those that continue constant to me whilst I destroy the obdurate 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter Paraphrase 19. Do thou write the visions which thou hast formerly seen a representation both of the things which are now a doing and of others which shall soon follow after them 20. The mystery of the seven stars which thou sawest in my right hand and the seven golden Candlesticks The seven stars are the note h Angels of the seven Churches and the seven Candlesticks which thou sawest are the seven Churches Paraphrase 20. And for that which thou now seest which thou art to write also as I bad thee v. 11. the meaning of it is that it representeth to thee the seven Churches to which thou must communicate these visions in an Epistle and the seven Governours of them The seven starres which were shewed thee in the vision signifie so many Governours of those so many Churches v. 11. and the Candlesticks signifie the Churches themselves Annotations on Chap. I. V. 2. The testimony of Jesus The testimony of Jesus is the Gospel as it was preached and testified by him the ãâã ãâã ãâã ãâã ãâã most creditable authentick witnesse ver 5. and accordingly 't is called I 1 Cor. 1. 6. the testimony of Christ and 2 Tim. 1. 8. the testimony of our Lord and the testimony of God 1 Cor. 2. 1. For as there is the ãâã ãâã ãâã ãâã ãâã record or testimony that God testâfied of his Son Joh. 8. 18. both the voice from heaven and the miracles which he did c. and as the Apostles office and the Baptists Joh. 5. 30. was peculiarly that they should testifie of Jesus Joh. 19. 35. and 21. 24. Act. 1. 22. so it was the great Prophetick office of Christ that he should testifie of the truth declare the will of God and demonstrate by prophecies by miracles by laying down his life and by his Resurrection and descent of the holy Ghost that it was such see Note on ch 3. c. Thus in the ninth verse of this Chapter where John is said to be in the Isle Patmos that is banished for the word of God and for the testimony of Jesus the meaning is evident that he was in that exile for having preached that Gospel of Christ ãâã ãâã ãâã ãâã ãâã saith Andreas Caesariensis the word of God is the Gospel which he wrote not that it is certain that he had written it when he was banished into Patmos but because that very Gospel which he wrote upon the entreaty of the Asian Bishops for the confuting of Cerinthus c. was in substance preached before by him throughout all Asia and many converted to the faith by it V. 4. Asia That Asia here signifies not that fourth part in the division of the world ãâã ãâã ãâã ãâã ãâã but in another notion of the word known to Geographers the Lydian or Proconsular Asia is largely demonstrated by the most reverend Archhishop of Armagh in his discourse on that subject Thus the word is used Act. 19. 26. where Paul is said to have perswaded much people not only at Ephesus but almost through all Asia where Asia must needs be that Province of which Ephesus was the chief Metropolis and so Act. 20. 18. all the Bishops of Asia are by letters sent to Ephesus summoned to meet Paul at Miletus where as he foretells them v. 29. that soon after his departure cruel ravenous wolves will enter in not spacing the flock and that among themselves will arise false teachers and accordingly Timothy was then left Metropolitan of Ephesus that he might charge such ãâã ãâã ãâã ãâã ãâã not to disseminate those false doctrines 1 Tim. 1. 3. so it appears it soon fell out for S. Paul tells Timothy 2 Tim. 1. 15. as a thing known by him that ãâã ãâã ãâã ãâã ãâã all they that were in Asia rejected him which in all reason is to be understood of the generality of the Bishops near if not under this Metropolitan of whom two are there named by him Phygâllus and Hermogenes That it was the heresie of the Gnosticks that thus infested these Churches may appear by the Epistles to Timothy where they are distinctly named by the ãâã ãâã ãâã ãâã ãâã Science falsly so called 1 Tim. 6. 20. and by the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã fabulous Poetical Theologie consisting of strange Genealogies imitated from the heathen Poets which the Valentinians had from the Gnosticks and are described at large by Irenaeus in his description of that heresie And accordingly here is Christ's message sent to these Bishops of Asia to reprehend and warn them against this heresie Now in this Asia as there were many cities so there were some metropoles chief or mother cities to each of which the lesser adjacent cities were subordinate Of this sort the first was Ephesus saith Ulpian ãâã ãâã ãâã ãâã ãâã inl Observ D. de Off. Procons Such again was Thyatira saith Ptolemie ãâã ãâã ãâã ãâã ãâã Geogr. l. 1. c. 2. such Philadelphia in the Council of Constantinople sub Mena ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the Bishop of the Metropolis of Philadelphia of the Province of the Lydians Of the same rank are Laodicea Sardis and Smyrna affirmed to be by Pliny Nat. hist l. 6. c. 29. as cities wherein the Roman Proconsuls residing kept courts for all the adjoyning cities to resort to and the same he affirms of Pergamus c. 30. By which it appears that all the seven cities here named were Metropoles and accordingly under these seven all other Christian Churches of this whole Proconsular Asia were contained of which number as it is reasonable to think that there were more then seven at the time of writing this Epistle Paul having spent two years in preaching the Gospel in Asia all the inhabitants said to have received the faith Act. 19. 10. so it is evident in Ignatius's time which was not long after this that Magnesia and Trallis upon the banks of Maeander ãâã ãâã ãâã ãâã ãâã saith Stephanus Byzantius ãâã ãâã ãâã ãâã ãâã being consequently included in this Asia were Episcopal Churches or cities Damas being Bishop of one Polybius of the other and so subordinate to the Metropolitan of Ephesus
at their hour of death men are said to be written or blotted out See Luk. 10. 20. and Note on Phil. 4. a. V. 14. True witnesse The word ãâã ãâã ãâã ãâã ãâã a witness is in this book and since in the ordinary use of the Church set to signifie one that for the testifying the truth of God laies down his life And he that doth thus as he is ãâã ãâã ãâã ãâã ãâã faithful to God who hath employed him so is he ãâã ãâã ãâã ãâã ãâã true in the sense that on the Gospels we have oft given of that word one that deserves to be believed and both these words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã faithful and true are the just rendring of the Hebrew ãâã ãâã ãâã ãâã ãâã which is here express'd by Amen a word which comes from the root ãâã ãâã ãâã ãâã ãâã which in Hiphil signifies credidit believing but in the Noun fidus fidelis verus and fide dignus faithful or worthy of belief This title then of Amen or ãâã ãâã ãâã ãâã ãâã faithful and true witness is here bestowed on Christ who to testifie the message or doctrine which he brought to come from heaven laid down his life And therefore the Church-writers which have sorted the Martyrs of the Church into several ranks or forms and given them distinct titles accordingly to Stephen that of ãâã ãâã ãâã ãâã ãâã the first martyr of the Church to the rest of the Apostles Bishops and Ecclesiastical persons that of ãâã ãâã ãâã ãâã ãâã sacred martyrs to the great or noble men that of ãâã ãâã ãâã ãâã ãâã noble martyrs to the virgins and women that of ãâã ãâã ãâã ãâã ãâã fair martyrs to the common people of ãâã ãâã ãâã ãâã ãâã holy martyrs have reserved unto Christ the title of ãâã ãâã ãâã ãâã ãâã the great witnesse or Martyr V. 15. Neither cold nor hot All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnosticks that seems to have gotten in among them though not those other carnal villanies viz. that it was ãâã ãâã ãâã ãâã ãâã an indifferent thing perfectly lawfull to renounce Christ in time of persecution This is clearly the lukewarmnesse here which is a middle indifferent temper between being Christians and no Christians and in stead of that God commends to them ãâã ãâã ãâã ãâã ãâã refined gold fetch'd out of the fire that is directly the crown of Martyrdome contrary to that mixture and allay of drosle that is now in them and the white or shining garments the ensigne and character of the Martyrs every where in this book And for their saying that they are rich c. and not knowing that they are wretched c. this is again the mark of those Gnosticks which had such great ungrounded opinions of their own perfections A physical discourse on this place may be seen in Valesius Sac. phil c. 90. CHAP. IV. 1. AFter this note a I looked and behold a dore was opened in heaven and the first voice which I heard was as it were a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter Paraphrase 1. In this chapter being the beginning of another vision is first represented the calling and admission of John into heaven by way of vision as we read of S. Paul that he was snatched into the third heaven 2 Cor. 12. 2. to receive revelations of some things which should shortly come to passe and the manner of calling him was by a shril voice imitating the sound of a trumpet by which assemblies are wont to be called but that it was articulate 2. And immediately I was in the spirit and behold a throne was set in heaven and note b one sat on the throne Paraphrase 2. And accordingly saith he I was in an extasie or vision presently transported thither and there was represented to me a throne erected for judicature and God the Father sitting on it see Ezech. 1. 26. like the Bishop of Jerusalem in council 3. And he that sat was to look upon like a Jasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald Paraphrase 3. And he sate as in majesty and the appearance of him or the colours wherein he was represented to me were like the colour of a Jasper and Sardine stone the former having its name in the Hebrew Exod. 28. 19. from the firmnesse and hardnesse of it as being unmalleable thereby to signifie God's omnipotence the second Exod. 28. 17. from the rednesse or fierinesse of it to signifie him terrible in his judgments as a flaming fire Heb. 12. 29. But withall there was a rainbow round about the throne which was Gen. 8. 13. a token of God's covenant with man and is used Ezech. 1. to describe a glorious appearance of God the appearance of the likenesse of the glory of the Lord v. 28. and so again here ch 10. 1. and the colour of it was like an Emerald that is of a most pleasant greennesse fitly signifying the Evangelical covenant of mercy mixing in all God's judgments most mercifull preservations to the faithfull in the midst of his punishing the obdurate ch 7. 2 c. 4. And note c round about the throne were four and twenty seats and upon the seats I saw note d four and twenty Elders sitting clothed in white raiment and they had on their heads crowns of gold Paraphrase 4. And on each side of this throne were other chairs four and twenty in number as of so many Bishops sitting with the Bishop of Jerusalem in the Council and accordingly arraied in white garments and mitres on their heads 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the note e seven spirits of God Paraphrase 5. And as the Law was by God once delivered in a terrible manner by the ministerie of Angels so it now seemed to be produced as terribly to threaten and give in evidence against sinners And seven Angels like seven deacons in the Church stood waiting on this judicature see note on ch 1. c. 6. And before the throne there was a sea of glasse like unto Crystal and note f in the midst of the throne and round about the throne were note g four beasts full of eyes before and behind Paraphrase 6. And before this tribunal of God's were brought all the people of the Jewes expressed by a sea or multitude of waters waters signifying people in this prophecie c. 17. 15. and all their thoughts and actions laid visible and discernible before this Judge their own consciences as a crystal glasse reflecting and acknowledging the accusations that are brought against them And at every corner of this judgment-seat were the four
themselves the name of Jewes professing to be of that religion great friends to Moses's Law ãâã ãâã ãâã ãâã ãâã Rev. 2. 9. they say that they are Jewes when indeed many of them were not such either by birth or observation of the Judaical customes being not themselves circumcised see Gal. 6. 13. and Note on Rev. 2. e. and those that were living not according but quite contrary to the Mosaical Law V. 18. Approvest That ãâã ãâã ãâã ãâã ãâã to prove or trie signifies so to examine and prove as to approve appears by some other places where the word is used So 1 Cor. 11. 28. Let a man prove or examine himself and so let him eat of that c. where 't is certain that if upon examination he find himself unworthy he must not so eat for if he doe he eats damnation to himself v. 29. and therefore it must signifie the approving himself to God and his own conscience So Rom. 14. 22. Happy is he who doth not judge or condemn himself ãâã ãâã ãâã ãâã ãâã not in what he examines himself but in what upon deliberation he so likes approves as to think fit to act accordingly that is Happy is he that when he is resolved of the matter of the action that it is lawfull doth it with such care that he hurt not others that he hath nothing to blame in himself when he hath done it So Gal. 6. 4. Let every man ãâã ãâã ãâã ãâã ãâã prove his own work that is so prove examine his own actions as to approve them to himself his own conscience and to God and then he shall have glorying or rejoicing that is he shall be able to comfort himself ãâã ãâã ãâã ãâã ãâã toward himself alone that is by looking on himself absolutely and not only in conjunction or comparison with other men which is meant by ãâã ãâã ãâã ãâã ãâã and not towards another to which belongs the reason rendred in the next verse For every one shall bear his own burthen So Eph. 5. 10. walk as children of light ãâã ãâã ãâã ãâã ãâã examining proving what is acceptable to the Lord but this so that they also approve themselves to study and pursue it or else they doe not walk like children of light like Christians The truth is this is not so familiar a phrase the proving what is acceptable to God as the former is of proving and approving himself or his own works yet because the examining and the approving of Gods will is a direct undertaking and obligation to practise it and because it is a ridiculous things and that which will never stand in any stead to examine what is well pleasing to God and when he hath done so to act or practise the contrary therefore the Apostle that exhorts to this as to a duty which will stand them in some stead and as an evidence of their walking as children of light not as the partial condition or a means to perform God's will but as the knowing God's will in the Scripture when 't is look'd on as a good thing is the practising of it must be supposed to contain in this phrase of proving the approving also and not onely so but also the performing at least in endeavour and study what is acceptable to the Lord and shall to them appear to be so and not onely the examining what is thus acceptable And then one other place Rom. 12. 2. will by the same reason be clearly intelligible also in this sense where they are exhorted by all the exceeding mercies and compassions of God to present themselves to God a living and well-pleasing sacrifice and in stead of conformity with the world to be transfigured that is eminently and visibly changed by or in the renovation of their mind ãâã ãâã ãâã ãâã ãâã which notes this to be an effect if not the end of this renovation of mind that they may prove what is the will of God the good the acceptable the perfect which is directly the scheme or form of speaking used to the Ephesians onely with the addition of some more words not to alter but enhanse this notion of it so to search into the will of God what is good and acceptable to him in the highest degree as to practise pursue it and approve themselves to God and their own souls to have done so And by this means the meaning of ãâã ãâã ãâã ãâã ãâã both here and Phil. 1. 10. will be more intelligible also then otherwise if it were not compared with these two last places it would be In that to the Philippians thus I pray that your love may abound c. your great forwardnesse to the advancing and propagating the Gospel v. 4. ãâã ãâã ãâã ãâã ãâã as an effect again of their abundance of Christian charity or zeal to the Gospel that you may examine first and then approve or like and then set your selves to the pursuit of ãâã ãâã ãâã ãâã ãâã the things that excell that are eminently good proportionably to the abounding of their charity going before that is doe as much good as you can possibly or as Theophylact interprets ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã the things that belong to every man and ãâã ãâã ãâã ãâã ãâã profitable those things which are proper and expedient for you to do And then this will without question belong also to the same phrase in this place where of the Gnostick-Judaizers he saith ãâã ãâã ãâã ãâã ãâã Thou knowest that is pretendest to know above all others and therefore art called Gnostick knowing the will that is the will of God and provest that is examinest with all acutenesse and diligence and having by examination found out what is most excellent most acceptable in the sight of God thou likest choosest approvest it that is pretendest and assumest to thy self to doe so and practifest accordingly ãâã ãâã ãâã ãâã ãâã being first for thy foundation instructed in the Law of Moses as all pious men ought to be to lay their foundation there and thus assuming to thy self this high perfection above all others the Orthodox Christians ãâã ãâã ãâã ãâã ãâã c. v. 19. thou hast confidence to thy self that thou art a guide to the blind c. that none are so fit to be ãâã ãâã ãâã ãâã ãâã see Note on Jam. 3. a. instructers and to be heeded as you Thus in Ignatius Epistle to the Smyrnaeans speaking of the reverence due to the Bishops judgment ãâã ãâã ãâã ãâã ãâã what he shall upon examination approve of this is also well-pleasing to God V. 20. Forme ãâã ãâã ãâã ãâã ãâã saith Phavorinus out of Hesychius a scheme or image of a whole matter but this saith he ãâã ãâã ãâã ãâã ãâã that which is feigned or believed or pretended to be so but is not and for this he cites this place of the Apostle and so indeed very pertinently the Gnostick here thinking that he hath
a scheme or compleat form of all knowledge and truth and mysteries of religion when he hath it not but is farre from it Theophylact hath another notion of it for ãâã ãâã ãâã ãâã ãâã painting to the life and interprets the place of the Jewish Doctor who ãâã ãâã ãâã ãâã ãâã formes and drawes to the life the knowledge of good and the truth in the hearts of disciples V. 27. By the letter The notion of ãâã ãâã ãâã ãâã ãâã is here to be observed and is best express'd by in So in Pausanias ãâã ãâã ãâã ãâã ãâã in metu versari to be in a condition of fears or dangers So here ch 4. 11. ãâã ãâã ãâã ãâã ãâã those that being in uncircumcision that is in the Gentile state do yet beleeve and so here ãâã ãâã ãâã ãâã ãâã thee who being in the Law and circumcision that is in that external condition of Mosaical oeconomy art yet a transgressor of the Law Of this or the like use of ãâã ãâã ãâã ãâã ãâã see Note on 2 Pet. 3. d. CHAP. III. 1. WHat advantage then hath the Jew or what profit is there of circumcision Paraphrase 1. The former two chapters having been chiefly spent on the Gnosticks those haereticks that leading villanous heathen lives pretended zeal to the legal Mosaical observances in perswading and fortifying others against their pretenses not to be seduced by them to depart from the Church or to condemn the uncircumcised Gentile-Christians for not having the carnal circumcision the Apostle now proceeds to the defence of his doctrine and withall of that great Apostolical practise so heavily objected against him by the Jewes and Judaizers of preaching to the Gentiles departing from the unbelieving obstinate Jewes and of that great disposition of Gods providence in Christ the receiving the Gentiles and rejecting the Jewes and that he may vindicate it he first proposes some vulgar objections against it As first If this which was said c. 2. 28 29. be true if God reward the cleanness of the heart and inward purity without any discrimination of birth or regard of circumcision that is if the Gentiles remaining uncircumcised may be received into the Church then it may seem that a Jew hath no advantage or privilege or prerogative above the Gentiles no benefit of the promises made to Abraham when he was appointed to be circumcised he and all his seed But all this is thus answered 2. Much every way note a chiefly because that unto them were committed the oracles of God Paraphrase 2. That this notwithstanding the advantages of the Jewes have been in many respects very great For first this is one advantage that they have had above the Gentiles that they were intrusted with the oracles of God that is received all the revelations of his will the Law which ch 2. the Jew so much boasted in and also the Prophecies as the people with whom God thought fit to deposite all these for the benefit of the whole world 3. For what if some did not believe shall their unbelief make the faith of God without effect 4. God forbid yea let God be true and every man a lier as it is written That thou mightst be justified in thy sayings and mightst overcome when thou art note b judged Paraphrase 3 4. Which certainly though many Jewes dealt unfaithfully in that trust of theirs heeded them not so farre themselves as to perform obedience to them or to render themselves capable of the benefit of them were neverthelesse real exhibitions of Gods mercy evidences of his favour and so performances of Gods promises see 2 Tim. 2. 13. sealed to Abraham at his circumcision as also trusts of God so Theophylact renders it God's committing or intrusting his Oracles to them v. 2. and special favours to that people of the Jewes above what was afforded others there being no appearance of reason that any default of ours upon which the promises being conditional cease to belong to us should be charged on God as if his promises had not been made good unto us For whatsoever falsnesse or unfaithfulnesse there may be in man 't were sure blasphemy to think there should be any in God he is most faithfull in performing what he hath promised although every man should be unfaithfull and faile to perform his duty in making use of it nay the greater and more provoking the sinnes of men are the more illustrious is his fidelity in making good his part toward those that are so unworthy according to that Scripture Psal 51. 4. to this sense spoken of God by David That thou mayst be justified c. that is that thou mayest appear just and faithfull in performing all thou sayest and overcome whensoever thou art impleaded or question'd by any 5. But if our unrighteousnesse commend the righteousnesse of God what shall we say Is God unrighteous who taketh vengeance I speak as a man Paraphrase 5. But here it will be objected If Gods way of gracious oeconomy under the Gospel see ch 1. note b. may be thus set out and more illustriously seen by the sinnes of men why should God then thus punish the Jewes as the Apostles say he will every where foretelling their approaching destruction for these sinnes of theirs which thus tend to his glory I recite the objection of some men or if he doe is it not injustice in him to doe so 6. God forbid for then how shall God judge the world Paraphrase 6. God forbid that we should say any thing on which this may be inferr'd for that were to deny him to be God who as such is Judge of all the world This seems to be here inserted by way of parenthesis as a note or expression of aversation and detestation of any such blasphemous inference after which he again proceeds in the proposed objection v. 7. repeating it again in other words which therefore must connect with v. 5. and cannot be the reason of what is said here in this verse 7. For if the truth of God hath more abounded through my note c lie unto his glory why yet am I also judged as a sinner 8. note d And not rather as we be slanderously reported and as some affirm that we say let us doe evil that good may come whose damnation is just Paraphrase 7 8. For say they If the faithfulnesse and mercifulnesse of God in performing his promises to Abraham that is of giving the Messias hath appeared more abundantly and hath tended more to his glory by or through occasion of the Jewes sinnes or infidelities there will then be no reason why they that are guilty of such sinnes so much tending to God's honour should still be impleaded or complained of or proceeded with in judgment arraign'd and punish'd as sinners that is that God should so complain and avenge that in the Jewes which tends to his honour but on the other side men might doe well to commit such sinnes
appears by his words c. 1. 6. he marvels they were so soon removed c. The Gospel having some three years before been there if not planted yet confirmed by his preaching Act. 18. 23. about the time of Apollos being at Corinth that is about An. Chr. 51 or 52. as it is affirmed Act. 19. 1. Galatia and Phrygia being in the number of those upper coasts of Asia or Natolia which there he is said to have past through By which it appears how close at the heels of the Apostles that sowed the good corn the Gnosticks the officers of the envious man follow'd to sow their darnel as in Samaria first so in the other cities and regions where the Faith was planted by the Apostles and opposed by the Jewes and persecuted CHAP. I. 1. PAUL an Apostle not of men neither by man but by Jesus Christ and God the Father who raised him from the dead Paraphrase 1. Paul an Apostle that had not my commission from any meer man as some others the secondary Apostles had but from God in heaven and was not called by any other Apostle of Christ or assisted by any but first called to the faith by the immediate voice of Jesus Christ speaking to me out of heaven then by revelation from him Act. 9. 15. authorized to preach among the Gentiles and after Act. 13. 2. by special direction of the holy Ghost separated to the Apostleship who also received all my instructions from him by vision to Ananias and so in effect from God the Father which by his power raised him from the dead and gave all power unto him 2. And all the note a brethren which are with me unto the Churches of Galatia Paraphrase 2. And all those that are constantly with me see Phil. 4. 22. my fellow-labourers in the Gospel send greeting to all the several Churches in the cities and regions of Galatia 3. Grace be to you and peace from God the Father and from our Lord Jesus Christ Paraphrase 3. See Rom. 1. 7. 4. Who gave himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Paraphrase 4. Whose dying for us was purposely designed to work a reformation and mortification of sin in us and to take us off from the corrupt practices of the men of this age both idolatrous Gentiles and corrupt hypocritical Jewes which with a zeal to circumcision and the like Mosaical rites live in all the impurity and impiety in the world and wherein Christ hath done nothing but what is exactly according to the will and appointment of the eternal God and father of us all the God of Israel whom the Jewes acknowledge and professe to worship 5. To whom be glory for ever and ever Amen 6. I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospel Paraphrase 6. Having so lately preached the Gospel of Christ among you Act. 18. 23. and thereby either confirmed or first converted you to the faith I wonder you should so suddenly forsake those infusions you received from me and remove quite from the truth of the Gospel to a new strange doctrine 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ Paraphrase 7. Which indeed is farre from being another Gospel or doctrine of Christ fit to come in competition with what I preached to you farre from being taught as is pretended by other Apostles Onely there are some Gentiles that had lived in Judaea of the sect of the Gnosticks such as were at Philippi ch 3. 3. teaching the Gentile converts that they must be circumcised not out of any principle of piety or true zeal to the Mosaical law but that they might curry favour with the Jewes and avoid the pressures that lay upon the Christians whose persecutions were generally caused by them and these doe quite pervert and change that doctrine that I delivered you from Christ 8. But though we or an Angel from heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed Paraphrase 8. And if any attempt to doe that though it were I my self or even an Angel from heaven I proclaim unto you mine opinion and Apostolical sentence that you are to disclaim and renounce all communion with him to look on him as on an excommunicated person under the second degree of excommunication that none is to have any commerce with in sacred matters 9. As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed Paraphrase 9. And that ye may take more heed to what I say I repeat it again Whosoever teaches you any new doctrine contrary to what I at first preach'd to you let him be cast out of the Church by you 10. For doe I now note b perswade men or God or doe I seek to please men for if I yet pleased men I should not be the servant of Christ Paraphrase 10. By this you may guesse whose doctrine is most to be heeded theirs sure that desire not to get the favour of men to avert the displeasure of men but to secure the favour of God to approve themselves to him and I hope 't is clear that is my onely designe and not theirs who labour to propitiate the persecuting Jewes as by their new infusions 't is manifest your Gnostick teachers doe This if I did I must profâsse I should not faithfully discharge the trust âreposed in me by Christ or If I had had a mind to this I had never turned Christian losing thereby all my interests among the Jewes 11. But I certifie you brethren that the Gospel which was preached of me is not after man Paraphrase 11. And whereas it is objected to me that being none of Christs immediate retinue I have received the Gospel from men and not from Christ and therefore may be thought to have made some change in it I now declare to you that the Gospel preach'd unto you by me hath a more then humane authority and so is not to receive prejudice by the latenesse of my vocation 12. For I neither received it of men neither was I taught it but by the revelation of Jesus Christ Paraphrase 12. For as it is not pretended to be any tradition of the Jewes nor taught me by my instructers in the Jewish religion v. 13. which if it were there were reason that now their verdict should be taken in it so it is evident that I had it not from those that were Christians and Apostles before me but by call from heaven and by immediate revelation from Christ in opposition to that way that had been taught me among the Jewes 13. For ye have heard of my conversation in time pass'd in the Jewes religion how that beyond
making mention of a law prohibiting to marry second marriages on festival dayes saith that it was brought up because either widows married which might doe well to do it in secret or those whose husbands were living and then they ought to be ashamed to think of any other husband So Valer. Max. l. 2. c. 1. cals the experience of many marriages legitimae cujusdam intemperantiae signum a sign of intemperance but such as the law of Heathen men permits So in AErodius among the Presbyters that were brought as witnesses against Marcellinus one being found to have married again after Divorce placuit reprobari he was rejected saith he whence it appears that such marriages were not only allowed by the Imperial laws but that they were practised also among Christians which farther appears by Marculfus Formul l. 2. c. 30. Dum inter illum illam non charitas secundùm Deum sed discordia regnat ad hoc pariter conversare minimè possunt placuit utriusque voluntate ut se à consortio sâparare deberent quod it à fecerunt Seeing between him and her Christian charity doth not reign but discord and so they cannot converse together it is agreed by the consent of both parties that they should separate from one anothers companies which accordingly they did This it seems was a formula used among Christians as there was another to the same purpose Leg. Rom. c. 19. and Novel Instit 117. And this being allowed by the secular Imperial laws and accordingly practised the Council of Carthage thought fit to make a Canon to reform it Can. see Zonaram 116. and to reduce it to Christs and Saint Pauls institution and therefore appointed that the Emperor should be desired to make an Imperial law against it Saint Hierome mentions some that being divorced this day married the next and addes Uterque reprehendendus maritus cui tam citò displicuit cui tam citò placuit both husbands were to be blamed he that was so soon displeased with his wife and he that so soon liked and married her And so Innocentius of those who after a divorce marry anew in utraque parte adulteros esse they are on both sides adulterers and to be excommunicate To this belongs that of Iustin Martyr ãâã ãâã ãâã ãâã ãâã they that by mans law make second marriages are sinners in the account of Christ our Master He that would see more to this purpose for the confirming of this interpretation may consult Zonaras's scholia on that Canon and Rodolphus Fornerius Rerum Quotid l. 6. c 23. and Burchard l. 9. c. 72. and the Notes on Cod. Can. Eccl. Universae And that this custome was also among women who thus divorced themselves from their husbands will appear by Iustinians Novell 117. which will therefore be appliable to the prohibition of the widows being chosen which was not ãâã ãâã ãâã ãâã ãâã the wife of one husband also Ib. Of good behaviour ãâã ãâã ãâã ãâã ãâã well ordered or composed saith Phavorinus and so c. 2. 9. ãâã ãâã ãâã ãâã ãâã such and habit or attire as argues gravity of manners and mind V. 6. Novice ãâã ãâã ãâã ãâã ãâã signifies not in respect of age for Timothy himself was such but in respect ofreceiving the faith by analogie with the use of the word ãâã ãâã ãâã ãâã ãâã to plant for to instruct in Christianity to teach the faith as when Saint Paul saith that he hath planted and so saith Theophylact 't is all one with ãâã ãâã ãâã ãâã ãâã newly baptized lately received into the Church V. House of God What ãâã ãâã ãâã ãâã ãâã the house of God here signifies is evident by the Context The whole discourse here is to give Timothy directions forthe choosing and constituting Bishops and Deacons in his Province that is over all Asia of which Ephesus where Timothy was placed by S. Paul was the chief Metropolis This then being the Province wherein he was to ordain must needs be the ãâã ãâã ãâã ãâã ãâã house of God wherein he is here directed how he should behave himself being by S. Paul set there as the ãâã ãâã ãâã ãâã ãâã or steward in an house who having under the Master chief power in the family to him it belongs to entertain or remove servants and officers out of it But this not so to restrain the phrase to that one Province but that both the universal and every other particular Church of Christ is capable of that title as truly and properly as that of Ephesus or Asia at that time For indeed the phrase is derived from the Temple which as the special place of Gods presentiating and exhibiting himself is called Gods house where he dwells and delights and meets the pious votary receives his addresses entertains and treats him as in his own house and answers the petitions which he came to offer there and where his Angels which are his attendants and court as it were are peculiarly present 1 Cor. 11. 10. As when the Angels appeared to Iacob at Luz he presently calls it Beth El the house of God saying surely God is in this place this is no other then the house of God c. Proportionably to this the whole family of God as that comprehends the whole corporation or community of all the Christians alive is fitly styled ãâã ãâã ãâã ãâã ãâã this great house of God and in like manner every lesser society of Christians among whom God is pleased to dwell also and rule by his ãâã ãâã ãâã ãâã ãâã or steward And such is every Bishop in every particular Church Of this house of God in this sense two titles are here set down fitly belonging both to the whole and to each branch but especially verified at that time wherein the words were delivered that first age of the Apostles preaching and planting of the faith The first title is ãâã ãâã ãâã ãâã ãâã the Church of the living God in opposition to the false dead livelesse gods whose pictures were adored in their heathen Temples Those were ãâã ãâã ãâã ãâã ãâã places of meeting and assembling but only for the worship of Idols empty nothings But the house of God where Timothy was set the oeconomus or steward at Ephesus contrary to Diana's Temple there was the Church of the living God and so was every such regular assembly of Christians under a Bishop such as Timothy was an oeconomus set over them by Christ Such again every larger circuit under the Metropolitan who as Timothy again had ãâã ãâã ãâã ãâã ãâã ordination and jurisdiction over the whole Province And such all the particular Churches of the whole world considered together under the supreme head Christ Iesus dispensingthem all by himself and administring them severally not by any one oeconomus but by the several Bishops as inferior heads of unity to the several bodies so constituted by the several Apostles in their plantations each
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is ãâã ãâã ãâã ãâã ãâã piety or that which prescribes and delivers the most exact and perfect way of serving God and so by a Metonymie is called piety That it signifies so here appears by the parts of this mysterie as they are here set down God that is Christ incarnate manifested in the flesh c. the several articles of our faith from the Birth to the Assumption of Christ which all together are called ãâã ãâã ãâã ãâã ãâã the mysterie of piety the parts of our religion into which all Christians are initiated or entred the foundation on which all our Christian practice is built God being so desirous that men should live according to that Law of his revealed by Christ that to preach it to us and inforce it on our practice he was himself pleased to assume and manifest himself in our flesh and to testifie the truth of this the Spirit of God came down visibly upon Christ and the voice from heaven This is my beloved son Mat. 3. 17. and so in the several particulars here mentioned as branches of our initiation into Christian religion grounds of our believing and practising the Christian doctrine Thus c. 6. 5. where speaking of the wicked Hereticks of those times the Gnosticks he mentions it as a piece of their doctrine that ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã piety that is the Christian religion the being of that profession is gain matter of secular advantage Thus again c. 6. 3. 't is called more expresly ãâã ãâã ãâã ãâã ãâã the doctrine which is according to piety So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel Agreeable to which it is that mercifulnesse and spotlesse purity are called ãâã ãâã ãâã ãâã ãâã pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that ãâã ãâã ãâã ãâã ãâã piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge