or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâ—esse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâ—ter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
26. For as God hath of and from himself power to give life to any thing so hath he given this power to me and I have it 27. And he hath given him authority to execute judgment also because he is the son of man Paraphrase 27. And as I am God-man that is in that I have thus humbled my self to this mean estate which ought not to lessen but rather encrease the account which is due to me in the world my Father by way of reward Phil. 2. 8 9. hath given me all power and authority both now and hereafter in and over his Church And so again in other respects as 1. that men having a mercifull high priest not such an one as cannot suffer or consequently be touched with our infirmities but one that is a man upon the earth in all things tempted like unto us yet without sinne might have confidence of accesse to him in his present government of all things and 2. that men which have bodies and so are visible and are to be judged hereafter as well as Angels may have a visible judge of them and of al things done in their bodies 28. Marvaile not at this for the houre is coming in which all that are in their graves shall heare his voice Paraphrase 28. Let not what I say be matter of wonderment to you for certainly there shall be as certainly as if it were come already a time of generall resurrection for all the dead and an essay thereof shall shortly be seen among you 29. And shall come forth they that have done good unto the resurrection of of life and they that have done evil unto the resurrection of damnation Paraphrase 29. And the righteous shall have their bodies and souls united in blisse and the wicked shall also have a restitution of their bodies to receive their sentence and punishment 30. I can of mine own selfe doe nothing as I hear so I judge and my judgment is just because I seek not mine own will but the will of the Father which hath sent me Paraphrase 30. My judgment is a righteous judgment and agreeable to my Fathers method and decree that they which believe on me shall be saved and they that reject me damned This my Father hath declared and therefore 't is not the seeking either honour or revenge to my self that I say or doe this but the going according to my Fathers prescript and nothing else 31. If I bear witnesse of my self my witnesse is not true 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Paraphrase 31 32. If I did any thing that tended to mine own honour and were a single witnesse therein you might reasonably except against it but as that which I doe is not to honour my self but only to execute my Fathers will so for the truth of what I say my Father bears witnesse of me and hath done it already by sending the Spirit and a voice from heaven and giving me power to doe miracles and that sure is a competent testimony which can deceive none 33. Ye sent unto John and he bare witnesse unto the truth Paraphrase 33. And for the triall hereof you have sent to John who baptized me when the Spirit so descended on me and he that saw it testified to you the truth of it 34. But I receive not testimony from man but these things I say that ye might be saved Paraphrase 34. But as for me I need not the testimony of John or any man but yet that you that believe him may believe him of me and so escape and flie from the danger which approacheth you I thus mention to you his testimony which was of such authority with you 35. He was a burning and shining light and ye were willing for a season to rejoice in his light Paraphrase 35. He was that Elias described Ecclus. 48. by being like fire and his word burning like a lamp and for a while you liked well to hear him but assoon as he testified of me then you presently rejected him 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same works that I doe bear witnesse of me that the Father hath sent me Paraphrase 36. But I have no need of that testimony of his for the working of those miracles which God hath enabled me to work is a greater demonstration of my being sent by God then John Baptist's testimony that he saw the Spirit descend upon me 37. And the Father himself which sent me hath born witnesse of me Ye have neither heard his voice at any time nor seen his shape Paraphrase 37. And God the Father by voice from heaven hath testified of me But ye as according to your Fathers desire exprest Exod. 20. 19. Deut. 5. 25. and 18. 16. ye have not heard the voice of God nor seen his appearance so it appears by your actions ye behave your selves as those that know nothing of God ungodly impious men see 1 Joh. 3. 6. 38. And ye have not his word abiding in you for whom he hath â—ent him ye believe not Paraphrase 38. And for that only means leaft you the word of God revealed to you ye doe not make use of that or live according to it as is apparent by your not believing on me who have seen and heard and know his will and am sent by God as the only means of declaring that will to you and am foretold in the scripture as the Messias to come 39. Search the scriptures for in them ye think ye have eternall life and they are they which testifie of me Paraphrase 39. Look into and examine the writings of the Old Testament whereon you depend and believe that through performance of the Mosaicall precepts you shall have eternall life And on examination you shall find that all those prophecies are types and fulfilled in me and that all the promises of life there made have an aspect on me the giver of life And ye will not come to me that ye might have life 40. And ye will not come to me that ye might have life Paraphrase 40. But ye though ye look upon these as the repository of your present and eternall blisse and though they direct you to me as the only means to attain it yet wilfully reject me and by that means your eternall blisse also 41. I receive not honour from men 42. But I know you that ye have not the love of God in you Paraphrase 41 42. Alas 't is not your approbation or estimation to be acknowledged or wel-spoken of by you that I contend for while I thus speak But to this purpose I say it By your dealing with me who come with this testimony of my Father it is apparent and discernible how farre you are whatever you pretend from all piety and love of God that this testimony of
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this age might yet be remitted and pardon'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bear proportion in sense to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies vain indeed but frequently false because that which is false wants the solidity and substance of Truth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and lyes Prov. 30. 8. Or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the words are without deeds agreeing to them Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitful Eph. 5. 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain doe signifie not only the negation of but contrariety to all profit that is the greatest wickednesse and so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here The advice of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every wicked word Thus will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil things v. 35. and thus it may referre to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
encrease of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation or presence of God and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Aâ—k 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of God with us v. 3. that being repeated again v. 11. is said in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had his Tabernacle pitch'd among us the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming immediately from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostomes note is worth reciting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Scripture p. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two ways First By way of comparison And Secondly Of confirmation and as an instance of the latter he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly God is good to Israel Psael 73. 1. and this text where saith he 't is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the true only begotten son V. 15. Was before me What is the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the New Testament may here be fitly defined 1. It signifies in many places being spoken of a person or
these goe their way Paraphrase 8. let my disciples all but my self be dismist or not apprehended 9. That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none Paraphrase 9. And by this means that speech of his see ch 17. 12 15. had another beside the ordinary completion that no one of his disciples was cut off with him 10. Then Simon Peter having a sword drew it and smote the high priests servant and cut off his ear the servants name was Malchus 11. Then said Jesus unto Peter Put up thy sword into the sheath the cup which my Father hath given me shall I not drink it Paraphrase 11. This ought not to have been done by thee shall I not suffer patiently without resisting what my heavenly Father hat h determined I shall suffer 12. Then the band and the captain and officers of the Jewes took Jesus and bound him 13. And led him away to Annas first for he was father-in-law to Caiaphas which was the high priest that same year 14. Now Caiaphas was he which gave counsell to the Jewes that it was expedient that one man should die for the people Paraphrase 14. This was that Caiaphas who spake those words in the Sanhedrim as they were consulting about Christ ch 11. 50. 15. And Simon Peter followed Jesus and so did another disciple That disciple was known unto the high priest and went in with Jesus into the palace of the high priest Paraphrase 15. John 16. But Peter stood at the dore without Then went that other disciple which was known unto the high priest and spake unto her that kept the dore and brought in Peter Paraphrase 16. John who 17. Then saith the damosell that kept the dore unto Peter Art not thou also one of this mans disciples He saith I am not 18. And the servants and officers stood there who had made a fire of coales for it was cold and they warmed themselves and Peter stood with them and warmed himse 19. The high priest then asked Jesus of his disciples and of his doctrine 20. Jesus answered him I spake openly to the world I ever taught in the Synagogue and in the Temple whither the Jewes alwaies resort and in secret have I said nothing Paraphrase 20. publickly before an assembly see note on c. 7. a. 21. Why askest thou me Aske them which heard me what I have said unto them behold they know what I said 22. And when he had thus spoken one of the officers which stood by struck Jesus with the palme of his hand saying Answerest thou the high priest so Paraphrase 22. One of the Apparitors or Serjeants that were there thinking himself authorized to doe it by the judgment of Zelots struck Jesus as one that had violated the sanctity of the high priest 23. Jesus answered him If I have spoken evil bear witnesse of the evil but if well why smitest thou me Paraphrase 23. Jesus answered him If there were any ill in my speech accuse me and prove it but if there were no crime in me why dost thou strike me 24. Now Annas had sent him bound unto Caiaphas the high priest 25. And Simon Peter stood and warmed himself they said therefore unto him Art not thou also one of his disciples He denied it and said I am not Paraphrase 25. And in Caiaphas's hall Simon 26. One of the servants of the high priest being his kinsman whose ear Peter cut off saith Did not I see thee in the Garden with him 27. Peter then denied again and immediately the cock crew 28. Then led they Jesus from Caiaphas unto the hall of judgement and it was early And they themselves went not into the judgement hall note b lest they should be defiled but that they might eat the Passeover Paraphrase 28. legally polluted by being present among the heathen or Roman souldiers which being a legal pollution would make it unlawful for them to eat the Passeover 29. Pilat then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactor we would not have delivered him up unto thee 31. Then said Pilate unto them Take ye him and judge him according to your law The Jews therefore said unto him note c It is not lawful for us to put any man to death Paraphrase 31. Do ye take him and proceed with him according to your own laws But they replied You know that we cannot proceed in a capital matter according as our laws require the power of punishing capitally being taken away from us by the Romans 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die Paraphrase 32. Jesus had foretold that he should be lifted up or crucified which was a Roman punishment This prediction of his was now to be fulfilled and to that tends the Jews saying that the power of putting men to death was taken from them and was onely in the power of the Roman Procurator 33. Then Pilat entred into the judgement hall again and called Jesus and said unto him Art thou the King of the Jews 34. Jesus answered him Sayest thou this thing of thy self or did others tell it thee of me Paraphrase 34. Dost thou ask this question for thine own satisfaction or as a crime laid to my charge by the Jews 35. Pilate answered Am Ia Jew Thine own nation and the chief Priests have delivered thee unto me What hast thou done Paraphrase 35. Can I know what the Jews out of their books and prophecies expect and promise themselves The Jews have laid this to your charge that you pretend to be their King What have you done to give occasion to this charge 36. Jesus answered My kingdom is not of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence Paraphrase 36. In answer to Pilat's question v. 33. Jesus said I pretend not to nor aime at any earthly kingdom If I did I should engage my followers in a military manner to assist me as their King and defend me from being delivered into the Jews power but now by the contrary as appears by the reproof of Peter ver 11. it appears that I do not pretend to any such earthly kingdom 37. Pilate therefore said unto him Art thou a King them Jesus answered Thou sayest that I am a King To this end was I born and for this cause came I into the world that I should bear witnesse unto the truth Every one that is of the truth heareth my voice Paraphrase 37. It is as thou sayest I am a King I was born in humane flesh to this end namely to be a King Luk. 1. 32. and for this cause came I into the world see note on c. 1. a that I should testifie the truth of God
the people of Samaria giving out that himself was some great one Paraphrase 9. But before this preaching and miracles of Philip there had been in the city one Simon which was a Magician which had done some strange things which pozed and amazed the ignorant people by which means he took upon him to be a divine person 10. To whom they all gave heed from the least to the greatest saying This man is the great power of God Paraphrase 10. the divine power which in every nation is acknowledged sometimes under one sometimes under another name Jehovah Jupiter and the like 11. And to him they had regard because that of long time he had bewitched them with sorceries Paraphrase 11. he had by sorcery or the help of the devil done such strange things that they were amazed at them see ver 13. and knew not what to think of him 12. But when they believed Philip preaching the things concerning the kingdome of God and the name of Jesus Christ they were baptized both men and women Paraphrase 12. But when Philip one of the seven v. 5. and ch 6. called Evangelist c. 21. 8. because of his preaching the Gospel here see note on Joh. 20 b. by preaching the Christian faith and doing farre greater miracles had converted them to Christianity they all came in as proselytes to the Gospel and received baptisme of him all of all sorts 13. Then Simon himself believed also and when he was baptized he continued with Philip and wondred beholding the miracles and signs which were done Paraphrase 13. was himself amazed at the miracles Philip did as the people had been at his v. 9. 11. 14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God they sent unto them Peter and John Paraphrase 14. And when the Apostles that remained at Jerusalem v. 1. heard that by Philip's preaching the whole countrey of Samaria was converted and baptized and knowing that Philip had no farther power they sent two of their own company Peter and John 15. Who when they were come prayed for them that they might receive the holy Ghost Paraphrase 15. To confirm them and to ordain them Elders or Bishops in every city one by prayer and imposition of hands 16. For as yet he was fallen upon none of them onely they were baptized in the name of the Lord Jesus Paraphrase 16. For Philip had not done either of these nor consequently provided for the necessaries to the continuance of a Church onely he had preached the faith and baptized them with that baptisme which Christ commanded to be used Mat. 28. 19. that in the name of the Father Son and Holy Ghost 17. Then note c laid they their hands on them and they received the holy Ghost Paraphrase 17. Then Peter and John confirmed and ordained them Elders or Bishops in all their cities to rule or govern them in the faith and in doing it they used that ceremony of imposition of hands known among the Jewes Deut. 34. 9. and thereby was bestowed on them the gift of the Holy Ghost working of miracles speaking with tongues c. 18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given he offered them money Paraphrase 18. And Simon the sorcerer seeing those miraculous effects consequent to the Apostles imposition of hands offered to give them money for this power 19. Saying Give me also this power that on whomsoever I lay my hands he may receive the holy Ghost Paraphrase 19. he may receive those gifts and graces of working miracles c. 20. But Peter said unto him Thy money perish with thee because thou hast thought that the gift of God may be purchased with money Paraphrase 20. I will not receive thy money and thy offering it shall bring mischief upon thy self for thinking so meanly of this Apostolicall priviledge bestowed on us by Christ which sure is not to be bought like earthly commodities with the price of money 21. Thou hast neither part nor lot in this matter for thy heart is not right in the sight of God Paraphrase 21. Thou shalt never have any part of this priviledge nor right of dispensing or administring of these holy things for thy designe in desiring this is not the enlarging Christ's kingdome but the getting an opinion of power to thy self 22. Repent therefore of this thy wickednesse and pray God if perhaps the thought of thy heart may be forgiven thee Paraphrase 22. Repent therefore and humble thy self before God for this wicked project of thine and humbly beseech his pardon and 't is not impossible but that it may yet be obtained by thee 23. For I perceive that thou art in the note d gall of bitternesse and in the note e bond of iniquity Paraphrase 23. For I perceive thou art in a condition poysonous to thy self and bitter to God very dangerous to thee and displeasing to him and makest this proposall out of a villanous treacherous designe not to advance Christ's kingdome but to destroy it and accordingly thou art to expect to be dealt with by God 24. Then answered Simon and said Pray ye to the Lord for me that none of these things which ye have spoken come upon me Paraphrase 24. And Simon besought them that they would pray for him that God would pardon this wickednesse of his and not inflict on him such punishment as they seemed to foretell would fall upon him 25. And they when they had testified and preached the word of the Lord returned to Jerusalem and preached the Gospel in many villages of the Samaritanes Paraphrase 25. And when they had confirmed those in the faith bearing witnesse to the truth which Philip had taught who were baptized by him they returned to Jerusalem and as they went preached the Gospel to all the villages of Samaria where Philip had not preacht it and had good successe in it 26. And the Angel of the Lord spake unto Philip saying Arise and goe toward the south unto the way that goeth down from Jerusalem to Gaza which is desert Paraphrase 26. And Philip had a vision and therein an Angel from heaven spake unto him 27. And he arose and went and behold a man of Aethiopia an Eunuch of great authority under Candace Queen of the Aethiopians who had the charge of all her treasure and had come to Jerusalem for to worship Paraphrase 27. one intrusted with that office of greatnesse which antiently was wont to be conferr'd on Eunuchs that is the high-treasurer to the Queen or Kings mother see Oecumenius of Aethiopia had been at Jerusalem to worship the God of Israel being it seems a proselyte of the Jewish religion one of the lower sort see note on Mat. 23. d. 28. Was returning and sitting in his chariot read Esaias the prophet 29. Then note f the Spirit said unto Philip Goe neer and joyn thy self unto this chariot Paraphrase 29. Then
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren doth oft signifie no more then believers Christians but here being joyned with Paul in the writing of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswading them appeasing pacifying them Thus is it the office of a Rhetor or advocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will perswade him that is appease him obtain his pardon for you and as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
have parted with for our sakes were it never so dear to you though now you are so shie and afraid of a little persecution or what is now become of all that for which you were so taken notice of and magnified among men as the kindest and lovingest of any to your teachers so kind that I am able to bear you witness that nothing was so pretious to you but you would have parted with it for my sake Theophylact. 16. Am I therefore become your enemy because I tell you the truth Paraphrase 16. Am I then who was at first so pretious to you now taken for an enemy of yours for one that means you mischief and am likely to bring persecution and pressures among you of which your now teachers the Gnostick complyers undertake to rid you for no other crime but onely telling you my conscience and revealing the truth of the Gospel unto you This is a little unhappy 17. They zealously affect you but not well yea they would exclude you that you might affect them Paraphrase 17. Their great zeal toward you is out of no sincere or desire of 〈◊〉 good but that they may supplant me and get all your affection to themselves or that they may shut you out of the fold of Christ that ye may follow them as your new pastors 18. But it is good to be zealously affected alwaies in a good thing and not only when I am present with you Paraphrase 18. But in a good cause ye ought to be constant and therefore so you ought in your affections to me and to the doctrine then preached to you and that now when I am absent and not only when I am present among you Such a seeble decaying affection as that is good for nothing 19. My little children of whom I travail in birth again untill Christ be formed in you Paraphrase 19. My babes which cost me the same pain now that you would if I were now to convert you anew till I can hear that the doctrine and practice of the Gospel be purely and perfectly received among you Thus great is my kindnesse to you 20. I desire to be present with you now and to change my voice for I stand in doubt of you Paraphrase 20. It was no want of care or kindnesse in me that I was not with you before this Many resolutions I have had to come to you and to speak with in stead of writing to you and so to apply these remedies sharper or milder as should appear most convenient being uncertain at this distance which is the best way of dealing with you 21. Tell me ye that desire to be under the Law doe ye not hear the Law Paraphrase 21. Certainly ye that stand for the necessity of legal performances to justification may in the very Law it self see your selves confuted 22. For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman Paraphrase 22. For of the two children that Abraham had the one of Hagar which denotes the Law the other of Sarah which denotes the Gospel without legal performances 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise Paraphrase 23. 'T is apparent that one viz. Hagar's child was born after an ordinary manner but Sarah's child was not by the ordinary course of nature but above it by the power of God and by virtue of the promise made to Abraham 24. Which things are note b an allegory for these are the two Covenants the one from the mount Sinai which gendreth to bondage which is Agar Paraphrase 24. And these two mothers are figurative expressions and allegorically denote the first and second Covenant see note on the Title of these books the Law and the Gospel Hagar denotes the Law given from Sinai and that brings nothing with it but servitude and strict observances and yet thereby helps no man to the condition of sons to justification 25. For this Hagar is mount Sinai in Arabia and note c answereth to Jerusalem which now is and is in bondage with her children Paraphrase 25. For the name of Hagar signifies the mount where the Law was given and this is answerable to the present state of the Jews these Hagarens and all that spring from Ismael being by their own laws bound to be circumcised and observe the Mosaical Law like the Jewes and so they like Hagar their mother are in a servile condition still 26. But Jerusalem which is above is free which is the mother of us all Paraphrase 26. But Sarah which denotes the state of the Gospel that new city which Christ hath brought from heaven with him see Rev. 21. b. of which all we Christians are free-men or citizens she is a free-woman and signifies that we Christians Gentiles as well as Jews are free from the Mosaical rites c. and that we may be justified without them 27. For it is written Rejoice thou barren that bearest not break forth and cry thou that travailest not for the desolate hath many more children then she which hath an husband Paraphrase 27. According to that prophecie Isa 54. 1. Rejoice c. the meaning of which is that the Gospel-covenant which when Christ was here on earth had few children few that were brought forth by it after his death upon the preaching of the Gospel by the Apostles to the Gentiles had many more then among the Jewes in his life-time 28. Now we brethren as Isaac was are the children of promise Paraphrase 28. But my brethren as Isaac was born only by strength of God's promise not by any ordinary means Abraham and Sarah being beyond age so are the children of God received to be such and justified only by the promise of God that is through the strength of that promise to Abraham and covenant in Christ that all faithfull obedient persevering believers should be justified without any Mosaical performances 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so is it now Paraphrase 29. But as Ismael then who was born by the strength of nature persecuted him that was born by the strength of God's promise only viz. Isaac so now it comes to passe they that depend on the Law for justification persecute them that depend onely on God's promise that are perswaded that through faith without legal performances they shall be justified 30. Neverthelesse what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not note d be heire with the son of the free-woman Paraphrase 30. To these therefore is applyable that which follows in the story that Ismael is to be cast out and none but Isaac to inherit they that depend on the Law for justification never attain to it but they that depend on the sole promise of God and accordingly expect to be