consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ— untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â—1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâ—alonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred concerning Ib. Coming of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord hath been
Verb may also signifie to deal reproachfully and to doe so is very contrary to Charity of which therefore it is here denied The notion which Erasmus hath of it for being ashamed of nothing doing any the meanest offices though it might be agreeable to the Context as an act of high Charity doth not yet any way agree with the nature of the word And the other notions of doing no dishonest thing c. affix'd by others will not agree with the Context which belongs all to duties of charity to other men whereas this is terminated in our selves Onely it may be worthy of consideration whether this chapter of the markes and effects of charity being founded in the discourse of gifts in the Church c. 12 and both compared with and set before them here v. 1 2 8. and also set opposite to the factions and divisions incident to the irregular use of them and so particularly pursued c. 14. this and many other parts of the character of charity be not so to be interpreted as may most immediately refer to that matter Thus the three immediate precedents here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envieth not vaunteth not is not puff'd up seem peculiarly to mark out the malice and pride and oftentation of the Gnosticks and then proportionably so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaves not it self disorderly that is where true Christian charity is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge c. 8. 1. it hath this effect it keeps men from irregular disorderly behaviour in the Church such as are mentioned c. 14. throughout but especially v. 23 35. and in respect of which it is prescribed in the end of the chapter that all things be done in the Church certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly which may very reasonably be thought to interpret the contrary here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I have not omitted this interpretation in the paraphrase Ib. Thinketh no evill What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies must be doubtfull because both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are capable of two interpretations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie to think as that signifies to design 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil may be hurt or mischief and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to imagine mischief designe in the mind contrive hurt to any and so thinking evil signifies Gen. 50. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil thoughts are wicked machinations see Note on Mat. 15. e. On the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to reckon to account and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil is also wickednesse in any man as well as mischief to him And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to impute or account sinne to any man Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 8. is rendred truly imputing of sinne that is accounting sinne to any reckoning it charging it on him To this purpose S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suspects no ill of him whom he loves and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charity endures not to receive any ill suspicion of any And this latter is more probably the meaning of the phrase here For this may fitly be reckon'd among the excellent effects of Charity that it keeps a man in whom it is from reckoning or imputing of evil to any man whatsoever good another doth it makes one impute that to him commend him reward him for that as it was God's charity to Abraham and to all sincere believers that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impute righteousnesse unto him though he performed not exact obedience or such to which the reward was due But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that which is amiss all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will not suffer him to impute that any way to his disadvantage This a man will be otherwise apt enough to doe if Charity doe not restrain him and a most commendable virtuous act it is a special ingredient in raising that great elogie of Charity premiâ—ed in the first verses of the Chapter that it accounts reckons imputes the good but not the evil whereas the designing of mischief is it self so vile a thing so contrary to the lawes of common humanity that an heathen virtuous man without the advantage of Christian charity will not think fit to doe so And meerly to restrain one from that diabolical malicious humour is not so commendable or so excellent a thing To this rendring of it agree the severall glosses in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is certainly a false print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should certainly be again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All tending to this that it signifies to reckon see Note on Rom. 3. b as generally it doth in the New Testament Another notion yet there is which is affix'd to this phrase that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to suspect evil but that is express'd by another phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 9. 4. and that Charity permits not a man to doe that is in effect said v. 8. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it believes all things believes alwaies the best of every man for that is all one with suspecteth not evil V. 6. Rejoyceth not in iniquity For the explaining this verse it must first be resolved what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie in opposition to the peculiar notion of truth deceit or falsenesse as when it is said of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is true and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7. 18. there is no unrighteousnesse in him that is no deceitfulnesse see Note on Lu. 16. a. And then the meaning will be that true Charity infuses such a value of truth and dislike of deceit and cousenage that it permits not any man to be pleased with any such act either in himself or others But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used in a wider sense for all wickednesse and peculiarly for the villanies of the Gnosticks Rom. 1. 18. so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for purity and sincerity of goodness 1 Cor. 5. 8. and so 3. Joh. 3. and often in other places and then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoiceth not denotes the taking no pleasure but on the contrary being very sad extremely grieved as Isa 66. 4. that in which I delighted not is their abominations v. 3. so the full meaning of the verse will be that Charity will make a man truly mourn and grieve at any sin committed by other so farre is it from the practice of the Gnosticks which delight in debauching men to unchristian sins and most heartily rejoice to see men discharge their Christian duty live
the wildernesse and nothing to gird it to him but as Elias again a pâ—ice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfieâ— your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or
come whether that be Heaven or the Kingdome of the Messias Maimon de poen c. 3 § 5. And yet of these 't is observable that after the Jewes came under the Roman yoke and so were unable to keep their Proselytes of the gates within their prescribed rules having no jurisdiction over them their wise men determin'd that they should have no commerce with them which was accordingly observ'd till S. Peters Vision Act. 10. assured the Christian Jewes that this was not required of them The 3 d sort of strangers and 2 d of Proselytes are those which embraced the whole Jewish religion submitted to be Circumcised and to perform the whole number of the precepts of the Law and these are admitted to priviledges proportionably and differ nothing from a Jew but only that they are not born in the land as the Mamluchi among the Mahomedans of whom 't is Justin Martyrs affirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcised proselyte is as one that was born in the land To which purpose they apply that of the prophet The stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he that is the Proselyte shall be joyn'd unto them shall be joyned to the house of Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same law being given to all that are circumcised Of this sort were the Sichemites Achior Judith 14. 10. Nebusaradan saith Gemara Sanhedrim c. 11. Vrias the Hittite and Herod the Idumaean whose kingdome in his successors is therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of the strangers Nicolas Act. 6. and these are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytes of righteousness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytes of the covenant Of these say the Jewes that above all things they must be circumcised and Tacitus hist l. 5. having mention'd the Jewes custome of circumcision adds transgressi in morem eorum idem usurpant nec quicquam priùs imbuuntur quà m contemnere divos c. And because some other nations had gotten a traditionary custome of circumcising without forsaking heathenisme or undertaking any degree of Proselytisme as the Aegyptians and from them saith Diodorus Siculus the men of Colchos and of old the Ismaelites and now the Turkes It is therefore resolved among the Jewes that if any such shall become a Proselyte though he cannot be circumcised again yet on the eighth day of his proselytisme some blood must be fetch'd of that part which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breaking of the skinne for a testimony of their Proselytisme which they confesse Moses knew nothing of but is an institution of their own These Proselytes of the Covenant may perhaps be meant by the children of the Covenant Act. 3. 25. the multitude there being mixt of Jewes and proselytes c. 2. 5 14. and both those spoken to in the 3 d. chap. the Jews under the title of Children of the Prophets that is of Abraham c. the rest under the title of Children of the Covenant which being made with Abraham belonged not only to Israelites but to all the kinreds of the earth as it followes there Now of these latter sort of Proselytes his place here seems to be understood wherein Christ reproacheth the diligence of the Pharisees who took such pains to make a Proselyte that is to bring a gentile that was no way bound to it to be Circumcised and to undergoe all the Judaicall law which God had never proposed to the Gentiles thereby demonstrating that it was not true purity and reformation of heathen vices that they thought to work in their Proselytes but did it onely to get more companions to their faction of holding up the externall ceremonies of Circumcision against the reformation now preached by Christ From whence it appears not onely why the Pharisees were called hypocrites for so doing this being no way an act of piety which they pretended to doe so zealously but also why the Proselyte so made by them is said to be worse then they or then their own children made doubly more then they the child of hell that is worthy of punishment 1. because before the coming of Christ the Pharisees were bound to observe the whole Law and so though Christ the substance being come did take it away that is the typicall parts of it yet the Pharisees were more excusable if they continued in the observation of it whereas the Gentiles were never obliged to it and so had not that excuse if they should resist Christ upon that ground of his destroying the Mosaicall law which was the great scandal against Christs doctrine Secondly because the Pharisees being now engaged in this faction against Christ these new Proselytes of theirs to approve themselves to their Masters express'd more bitternesse against Christ then themselves had done and by their instigation were made instruments of more mischief after to Christians So Act. 13. 50. the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instigated and inflamed the worshipping that is Proselyte women against the Apostles and it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they raised a persecution against them So saiâ—h Justin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proselytes doe not onely not beleeve but doe doubly to what the Jewes doe blaspheme the name of Christ and kill and reproach us who doe beleive and make all hast to be like you The truth of this was very observable in the Gnosticks who being Gentiles first then Christians at last in appearance turn'd Jewes and then became the most bitter persecutors of the Orthodox Christians Three other things observable concerning these two sorts of Proselytes will come in more naturally in other places to which they more immediately referre V. 16. Swear by the Temple It seems by this which Christ here affirms of the Pharisees that they had a tradition that those oathes onely were obligatory which were conceived by God or something immediately consecrated to him meaning thereby not the Temple and Altar which had onely an universall consecration being set apart to his service but other particular oblations and gifts which were by the voluntary piety of men devoted unto him Of this sort is the Gold of the Temple and the Gift on the Altar wherein it seems they placed a more especiall sanctity then in the other This Christ looks on as a pityfull nice piece of deceit either to frustrate the obligation of some oathes it being ordinary with them to swear per Templa tonantis saith the Poet by the Temple when it seems by him they did not think themselves obliged by such an oath or to make a nice distinction of sanctity where indeed there was none the whole sanctity of the gold or gift flowing from the Temple or Altar to which and the God in it they were consecrated What should be the colour or pretence of this doctrine of theirs it would be hard to guesse unlesse perhaps it was that they conceived the Temple by its having been demolish'd to have lost its sanctity and not to
thee and to shew thee these glad tidings Paraphrase 19. My name is Gabriel and I am an officer or attendant that wait on God by whom I was dispatcht on this good message to thee 20. And behold thou shalt be note g dumb and not able to speak untill the day that these things shall be performed because thou believest not my words which shall be fulfilled in their season Paraphrase 20. And as a punishment of thy unbelief and withall as a signe to assure thee of the truth of what I say thou shalt be deaf and dumb and so continue till after the birth of the child v. 64. which shall be according to the ordinary course of womens conceiving and bringing forth reckoning from this time 21. And the people waited for Zacharias and marvailed that he tarried so long in the Temple Paraphrase 21. Sanctuary 22. And when he came out he could not speak unto them and they perceived that he had seen a note h vision in the Temple for he beckned unto them and remained speechlesse Paraphrase 22. concluded that God had given him some revelation in time of his offering incense and he made signes to them but was not able to speak to them continuing dumb after the amazement of it was over 23. And it came to passe that assoon as the daies of his note i ministration were accomplished he departed to his own house 24. And after those daies his wife Elizabeth conceived and hid her self five moneths saying 25. Thus hath the Lord dealt with me in the daies wherein he looked on me to take away my reproach among men Paraphrase 24 25. And his wife Elizabeth conceived presently see v. 20. and note m. and assoon as she perceived it she went out of the way to avoid the discourses of the people and returned not till the time of the conception of Christ and revealing of that whose officer and harbinger onely John was to be And Elizabeth blessed God for this miraculous mercy of his in giving her a child in her old age and so taking away from her the reproach of barrennesse which was so heavy and unsupportable among the Jewes Isai 4. 1. 26. And in the sixt moneth the Angel Gabriel was sent from God unto a city of Galilee named Nazareth Paraphrase 26. And in the sixt moneth after Elizabeth's conception See v. 36. 27. To a virgin espoused to a man whose name was Joseph of the house of David and the virgins name was Mary 28. And the Angel of the Lord came in unto her and said Haile thou that art note k highly favoured the note l Lord is with thee blessed art thou among women Paraphrase 28. saluted her in this form Hail thou gracious person the Lord of heaven be with thee Let all men for ever account of thee as the most blessed woman in the world 29. And when she saw him she was troubled at his saying and cast in her mind what manner of salutation this should be Paraphrase 29. And seeing and considering what had happened she knew not what to judge of it but cast about what should be the importance of this salutation 30. And the Angel said unto her Fear not Mary thou hast found favour with God Paraphrase 30. And while she was thus musing 31. And behold thou shalt conceive in thy womb and bring forth a son and shalt call his name Jesus Paraphrase 31. And though thou art a virgin yet c. See Maâ— 1. 21. 32. He shall be great and shall be called the son of the Highest and the Lord God shall give unto him the throne of his father David 33. And he shall reigne over the house of Jacob for ever and of his kingdome there shall be no end Paraphrase 32 33. He shall be an eminent person being the son of God see note on Mat. 1. l. and the God of Israel shall settle upon him a spirituall kingdome of which that temporall of David was but an imperfect representation the absolute government of the Church that spirituall house of Jacob and that kingdome of his shall continue forever shall never be destroyed as the kingdome of the Jewes shall 34. Then said Mary unto the Angel How shall this be seeing I know not a man Paraphrase 34. can I being a virgin conceive 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing that shall be borne of thee shall be called the son of God Paraphrase 35. This shall be done by the Holy Ghost and the power of the eternall God coming upon thee for which cause the child which shall be born shall be the son of God and not of any man 36. And behold thy cousin Elizabeth she hath also conceived a son in her old age and this is the sixt moneth with her who was called barren Paraphrase 36. And for a token of this know thou that thy cousin Elizabeth hath also conceived in her old age and that barren woman is now six moneths gone with child 37. For with God nothing shall be impossible Paraphrase 37. For nothing is impossible for God to perform be it never so strange or difficult 38. And Mary said Behold the handmaid of the Lord be it unto me according to thy word And the Angel departed from her Paraphrase 38. And Mary exprest her faith and her obedience ready to be disposed of by God as he thinks fit with all submission and humility of mind 39. And Mary arose note m in those daies and went into the hill-countrey with hast into a city of Judah Paraphrase 39. And immediatly see v. 24. Mary arose and went as speedily as she could into the hill-countrey to some city there of which there were many Josh 15. 48. within the portion of Judah to visit Elizabeth her cousin 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe that when Elizabeth heard the salutation of Mary the babe leaped in her womb and Elizabeth was filled with the holy Ghost Paraphrase 41. was transported and inspired by God with a prophetick Spirit See note n. 42. And she spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy womb Paraphrase 42. And she brake out into the same words that the Angel had used to Mary v. 28. adding also an Eulogy or benediction to the child in her womb 43. And whence is this to me that the mother of my Lord should come to me Paraphrase 43. And what an honour 44. For lo assoon as the voice of thy salutation sounded in mine eares the babe leaped in my womb for joy Paraphrase 44. at the very minute wherein thou first spakest to me I was so affected with joy that the child did suddenly spring in my womb by reason of that joy which transported me 45. And blessed is she that believed for
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
undertaking this new course and forsaking the former nor to think there is nothing in it because 't is not visible to your eyes Many things have great force in them whose beginnings are not visible to the eye or at all known by men 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Paraphrase 8. As for example the wind which though no body knows from what part precisely it comes what beginning it hath and how produced and when it riseth or what becomes of it when it ceaseth yet hath most discernible effects comes with a great force and noise which is evidence enough that there is such a thing is heard by all men And so is it in this matter He that is born anew that undertakes to be a proselyte of Christ he by the Spirit of God and those influences that are conveyed to him from Christ is able to doe wonderfull things is discernibly another kind of man then he was before and so his new birth is and must be seen by the fruits and growth c. discernible to himself and others though the beginnings or sourse or means of conveighing this unto him be undiscernible See Mar. 4. 26. 9. Nicodemus answered and said unto him How can these things be Paraphrase 9. Nicodemus still continued ignorant of the meaning and possibility of the truth of what Christ said and therefore still question'd how this could be 10. Jesus answered and said unto him Art thou a master of Israel and knowest not these things Paraphrase 10. To which Iesus answered This that I say of new birth in baptisme being not only agreeable to but perfectly a piece of your doctrine about proselytes t is strange that thou being a learned Iew a Pharisee and Master in Israel shouldst not understand it see Mat. 3. a. and Ioh. 13. b. 11. Verily verily I say unto thee We speak that we doe know and testifie that we have seen and ye receive not our testimony Paraphrase 11. The things that thou so wondrest at and wilt not believe I have perfect knowledge of and assure you of the truth of them but the Iewes will not believe me 12. If I have told you earthly things and ye believe not how shall you believe if I tell you of heavenly things Paraphrase 12. Your not believing or understanding v. 9. those things that are ordinary in the Jewish law see v. 31. is an argument that things of an higher nature will not be received by you 13. And no man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Paraphrase 13. As if I shall tell you that I am to ascend up to heaven and from thence demonstrate to you that I came down from heaven and am the very Messias the eternall son of God that am nâ—w a man 14. And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15. That whosoever believeth in him should not perish but have everlasting life Paraphrase 14 15. And again that I am to be lifted up on the Crosse and thereby to fulfill what was typified by Moses's lifting up the brazen serpent and that this is the way by which I mean to bring all that believe in me to everlasting life as all that looked on the brazen serpent were cured of whatsoever diseases 16. For God so loved the world that he gave his only begotten son that whosoever believeth on him should not perish but have everlasting life Paraphrase 16. For herein hath God's unspeakable love been exprest to all mankind that he hath sent his eternall son to assume our nature and to teach and give examples of holy life and at last to die for them and rise again and ascend to heaven all on this one designe that every person in the world that shall receive and obey him shall be rescued from eternall death and then made partaker of eternall life 17. For God sent not his son into the world to condemn the world but that the world through him might be saved Paraphrase 17. For this my mission from God my Father was designed all in mercy and charity not to punish or condemn any man but on purpose that all men might be rescued from punishment 18. He that believeth on him is not condemned but he that believeth not is condemn'd already because he hath not believed in the name of the only begotten son of God Paraphrase 18. He that receiveth and obeyeth me is by me secured that he shall escape all punishment only he that rejecteth me is certainly condemned by the purport of that very covenant of which mercy to believers is the principall part all others being absolutely excluded for that great sinne of refusing of Christ now sent to him as having not embraced that only remedy the only son of God now offered to him 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Paraphrase 19. And this is it that will aggravate your sinne and punishment that when God made such provision for you when Christ came to enlighten and take men off from all their former evil courses they were so besotted to their own sinfull waies that they chose rather to continue in them then to be reformed and purified by Christ or but so much as to be taught their duty by him 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Paraphrase 20. But as he that fears coming into the light 't is certain he hath somewhat to conceal and that he hath not a mind to part with it So the refusing to come and be instructed in the knowledge of his duty by me is an evidence that that man is a wicked man and means to continue so who cannot venture his actions in the light for fear they be found faulty and he engaged to reform them 21. But he that doth the truth cometh to the light that his deeds may be made manifest that they are wrought in God Paraphrase 21. Whereas he that lives a justifyable life or resolves to amend what is amisse a sincere upright person will be glad of a director will come cheerfully to be put in the way of strictest duty and venture to have his actions judg'd of whether they be right or no which is an argument that what he doth he doth in the fear of God and with a good conscience 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized Paraphrase 22. and receiving those that believed on him baptized them 23. And John also was baptizing in Aenon neer to Salem because there was much water there and they came
Jesus though he went not with the disciples was gone after them to Capernaum his usuall habitation they having the advantage of vessels for passage v. 23. took ship and went to Capernaum to look for him 25. And when they had found him on the other side of the sea they said unto him Rabbi when camest thou hither Paraphrase 25. they considering that he went not into the ship with the disciples v. 22. and not knowing of any passage by boat which he could have to Capernaum could not imagine which way he came thither yet because Tiberias was not far of from the place where the miracle of the bread was wrought and there came other boates from thence v. 23. they being uncertain what to think asked him of the time and way of his conveyance 26. Jesus answered and said unto them Verily verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled Paraphrase 26. That which makes you thus follow me is not the acknowledgment of my divine power evidenced by my miracles or consequent to that a purpose to embrace my doctrine or desire to learn of me but a grosse carnall desire of the like advantages which you had of my multiplying loaves to feed you 27. note b Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the son of man shall give unto you for him hath God the Father sealed Paraphrase 27. Set not your hearts on these poor externall advantages seek not desire not to acquire this corporall food in order to your worldly ends secular victories and greatness see note a. and that which will afford you but a short fading benefit v. 49. but look out and get your part of that food which is it self unperishable and will make all that feed on it immortall also This food shall the Messias that is Christ bestow upon you for him and his doctrine hath God the Father acknowledged to be his own see note on Ephes 4. i. and by the coming of the Spirit on him demonstrated him to be sent by him no King of your choosing or making v. 15. but as his kingdome is to be a spirituall kingdome so is he to be installed to it by God and not by you 28. Then said they unto him What shall we doe that we might note c work the works of God Paraphrase 28. Hereupon they said unto him What is required of us what course wilt thou prescribe that we may doe that which thou biddest us v. 27. that we may be alwaies imployed in Gods tasks so as will be acceptable to him 29. Jesus answered and said unto them This is the work of God that ye believe on him whom he hath sent Paraphrase 29. Jesus answered them That which God requires of you is to believe and doe all that I who am sent by him doe command you 30. They said therefore unto him What signe shewest thou then that we may see and believe in thee what dost-thou work Paraphrase 30. Then though they had before believed and resolved v. 14. that he was of a certain truth the expected Messias and were therefore minded to set him for their Captain or King yet now being checked by Christ for their carnall conceits of the Messias v. 26 27. they retract their former resolution and demand farther signes before they will look after such a kind of Messias as he now tells them of and therefore to his requiring them to believe on him they said What miracle doe you shew what work of wonder such as may be sufficient to assure us that thou art the Messias 31. Our fathers did eat Manna in the desert as it is written He gave them bread from heaven to eat Paraphrase 31. We have great reason to adhere to Moses who wrought such miracles brought down bread ready prepared from heaven for us and unlesse thou wilt produce some attestation to thy self which may at least equall this one why may not we be allow'd to think it unreasonable to forsake him and follow thee 32. Then Jesus said unto them Verily verily I say unto you Moses gave you not that bread from heaven but my Father giveth you the true bread from heaven Paraphrase 32. Jesus saith unto them I assure you that Manna came not from heaven but out of the airy region and that the work of God not Moses and now the same God gives you farre more durable food then that was gives you me who came really down from heaven and am most eminently that which Manna was to your bodies bread or food to your souls 33. For the bread of God is he which cometh downe from heaven and giveth life unto the world Paraphrase 33. That fed but your bodies and putrified presently but that which God now gives you is for your souls and will feed them to eternity v. 27. and did really descend from the heaven of heavens not as that Manna for a multitude only but the feeding and enlivening the whole world 34. Then said they unto him Lord evermore give us this bread 35. And Jesus said unto them I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst Paraphrase 35. that durable vivificall bread of God the excellency whereof is infinitely above that of Manna as in other things so in this that the feeding thereon yeilds a durable satisfaction whereas in Manna and all corporeall food there is still a succession of appetite 36. But I said unto you that ye also have seen me and believe not Paraphrase 36. But that which I told you v. 26. was that though you have seen me and tasted of my miracles yet you doe not believe on me feed not on this true bread which came down from heaven 37. All that note d the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Paraphrase 37. This is an evidence of great obstinacy and untowardnesse of improbity and pride in you For had Gods preventing grace had any successe on you wrought probity or humility in you you would certainly come in to my call And I will not reject any that thus comes or cast him forth afterwards if he will abide with me 38. For I came down from heaven not to doe mine own will but the will of him that sent me 39. And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day Paraphrase 38 39. For this lies upon me as the office for which my Father hath sent me the fulfilling of which is all my care viz. that I should be carefull to preserve every one which with an honest heart shall thus come and believe on me and give every one that thus perseveres beside many excellent
also appears what Faith it is which is look'd on by Christ as so highly necessary even that which is here express'd by feeding on this spirituall food not only eating but digesting and turning it into the nourishment of our soules such a believing the doctrine of Christ as hath present influence on our lives obeying not only understanding his commands embracing his promises upon the terms on which they are made undertaking the performance of the condition of them and not only assenting to the truth of them And so for the humility of his life and the charity and zeale to the good of mens soules and the constancy and courage of his death and the charity so great as to lay down his life even for enemies to transcribe and practise that also This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat the flesh of the son of man and to drink his blood and without this we have no life in us V. 55. Indeed One principall notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been formerly explained see Note on Lu. 16. a. to signifie truly valuable or durable or truly valuable because it is durable and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true meat or truly meat is explained to be the bread of life v. 48. that on which he that feeds shall live for ever so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that endures for ever v. 27. and opposite to Manna on which they that feed die v. 49. And this 1. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly noteth some speciall eminency wherein any attribute belongs to the subject and when it is applied to resemblances it then signifies that which is spoken of to be more eminently that by which 't is resembled then that it self is As I am the true vine that is A vine by bearing grapes which yield wine which makes glad the heart of man is not neer so able and proper to refresh a thirsty person as I am as my commands and promises are So S. John of Christ c. 1. 9. that he is the true light that is the most excellent So Heb. 8. 2. Heaven is the true tabernacle that of which the Tabernacle was but a dark and poor resemblance and so this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true bread v. 32. and truly meat here that is more nutritive and strengthning and comforting then meat and bread is 2 dly in respect of the particular matter to which 't is here applied viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that which feeds one for an houre or a day and enlargeth his life but so long being not truly food not worthy to be so called at least not so in comparison with that which keeps him alive so as life is adequately opposite to death that is forever And so with us the word false signifies fading transitory that which will faile us when it were most of advantage for us to receive benefit by it CHAP. VII 1. AFter these things Jesus walked in Galilee for he would not walk in Jury because the Jewes sought to kill him Paraphrase 1. went about preaching through the cities of Galilee where he rather chose to doe it then in Judea because the rulers of the Jewes those of the Sanhedrim at Jerusalem sought for some advantage or occasion to put him to death 2. Now the Jewes feast of tabernacles was at hand 3. His brethren therefore said unto him Depart hence and goe into Judea that thy disciples also may see the works that thou doest Paraphrase 3. On this occasion his kindred v. 5. said unto him Goe into Judea again that the many which were wont to follow thee there may see the miracles which thou doest 4. For there is no man that doth any thing in secret and he himself seeketh to note a be known openly If thou doe these things shew thy self to the world Paraphrase 4. For whosoever would gain an authority among the people in any reason must not doe his miracles privately therefore what ever thou doest doe it in Judea as publickly as thou canst 5. For neither did his brethren believe in him Paraphrase 5. This they said as not believing on him but either suspecting the truth of his miracles or else desiring that he would doe that which might acquire him that authority which they conceived him to pretend to 6. Then Jesus said unto them My time is not yet come but your time is alwaies ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil Paraphrase 6 7. Jesus therefore to rectifie this mistake of theirs saith unto them T is not yet fit for me to be so publick because the doctrine that I teach is contrary and odious to the world or the present prevailing power of the Jewes You may appear wheresoever you will being not under any such hatred by any thing that you doe or teach as I am sure to be among the Pharisees and chief of the Jewes 8. Goe ye up to this feast I goe not yet up unto this feast for my time is not not yet full come Paraphrase 8. You may go up to Jerusalem to the feast as publickly as you please but I shall not go yet when you go or with you because my time of going up in such a publick capacity v. 10. is not yet come 9. When he had said these words unto them he abode still in Galilee Paraphrase 9. And accordingly he stayed a while after the rest of his kindred in the place where he now abode 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret Paraphrase 10. Soon after his kindred were gone he also followed but more privately with small company attending him lest he should stirre up the jealousie of the Sanhedrim 11. Then the Jewes sought him at the feast and said Where is he 12. And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people Paraphrase 12. disputing arguing among them some affirming him to be an upright man and one that taught the truth others denied and said that he was a false prophet and seduced the people 13. Howbeit no man spake openly of him for fear of the Jewes Paraphrase 13. by way of oration to the people see note a. either for him or against him because the people were so divided in their opinions about him that either speaking for him or against him would have been perilous 14. Now about the midst of the feast Jesus went up into the Temple and taught Paraphrase 14. Now on some middle day of the feast on one of the eight dayes of which the feast consisted but neither on the first nor the last of them v. 37. 15. And the Jewes marvailed saying How knoweth this man letters having never learned Paraphrase 15. How comes he
to the knowledge of my father 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his houre was not yet come Paraphrase 20. These things Jesus said in that part of the Temple where the chest stood into which the offerings were put where he publickly taught the people and that without any man offering to lay hands on him God so disposing of it for a season 21. Then said Jesus again unto them I goe my way and ye shall seek me and shall dye in your sinnes whither I goe ye cannot come Paraphrase 21. I shall depart from hence and then you shall seek me unprofitably and by contemning or as it is interpreted v. 24. not believing me now bring judgements upon your selves as they that take no warning by the preaching of the Prophet Ezech. 2. 9. And then 't will be too late to wish for this time again for I shall be gone farre out of reach of your coming to me 22. Then said the Jews Will he kill himself because he saith whither I goe ye cannot come Paraphrase 22. The Jews not understanding to what his speech drove said one to another what will he kill himself c. 23. And he said unto them Ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall dye in your sins for if ye believe not that I am he ye shall dye in your sins Paraphrase 23 24. You and I are from very contrary distant originals your affections like your selves are of an earthly temper and original and therefore can phansie such black interpretations of my speeches as if I would kill my self when my meaning is that I shall ascend to heaven whence I came and if ye believe not that I am the Messias ye shall lose the benefit that I came to bring you and dye without any remedy in your sins 25. Then said they unto him Who art thou And Jesus saith unto them Even the same that I said unto you note b from the beginning Paraphrase 25. I have told you all this while He that is sent from the Father the Messias and if you ask me never so often I can tell you no otherwise 26. I have many things to say and to judge of you but he that sent me is true and I speak to the world those things that I have heard of him Paraphrase 26. I could by many evidences charge and aggravate your infidelity but I will use no other but the testimony of my father which is alone sufficient to convince you and having my commission from him I speak nothing but what that commission extends to 27. They understood not that he spake to them of the Father Paraphrase 27. This speech of his they understood not not yet conceiving that by him that sent him he meant the Father 28. Then said Jesus unto them When ye have lift up the son of man shall ye know that I am he and that I doe nothing of my selfe but as my father hath taught me I speak these things Paraphrase 28. After the Romans crucifying of me which I now foretell you and that by your instance and urging them to it there will be those evidences yielded you of my being truely what now you will not believe me to be viz. my resurrection ascension c. that you shall have no excuse to deny it then shall ye be convinced either to the working your repentance or your destruction that I am the Messias and came from God and doe nothing but according to my Commission from him 29. And he that sent me is with me the Father hath not left me alone for I doe always those things that note c please him Paraphrase 29. And as I had at my coming commission from him so is he perpetually present with me in all I doe to advance and promote all the designes of my coming that is to prosper all I set about for I doe nothing but by his appointment and commission 30. As he spake these words many believed on him 31. Then said Jesus to those Jews which believed on him If ye continue in my word then are ye my disciples indeed Paraphrase 31. constantly practise my commands you are truly and really my followers and disciples 32. And ye shall know the truth and the truth shall make you free Paraphrase 32. And those truths which I shall reveal to you shall bestow upon you a most valuable freedome 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free Paraphrase 33. Then the other Jews there present not the believers v. 31. but those that were more bloudily disposed v. 37. replyed saying We are heires to the promises made to Abraham and never yet subdued to be slaves to any and besides we are exercised in the study of the law and of all such we have a proverb that such a man is a servant to no man what can the meaning of those words be that the truth shall make us free 34. Jesus answered them Verily verily I say unto you whosever committeth sin is the servant of sin Paraphrase 34. Jesus answered them I assure you you are mistaken in that opinion of your selves in thinking your selves to be freemen your being born of Abrahams seed will not prove it for living and going on in grosse courses of sin ye are to know that there are no such slaves as they that live indulgent in sin 35. And the servant abideth not in the house forever but the son abideth forever 36. If the son therefore shall make you free ye shall be free indeed Paraphrase 35 36. And being such you are far from having any right to be continued in Gods family which belongs only to sons In the common account of the world a servant is so far from being a son and so from having any right to the inheritance of the family that he is at the mercy of the son when he comes to the fathers estate to cast him quite out of the family and unlesse the son make him free he cannot be free nor consequently be so much as capable of being adopted and this is the case of all such as you of every indulgent sinner Christ must lofe him from his spirituall bondage that of his sin or else he is not capable of any benefit of son-ship so much as by adoption 37. I know that ye are Abrahams seed but ye seek to kill me because my word hath no place in you Paraphrase 37. And as long as you are ingaged in any such sinfull course as by your defigning my death it seems you are 't is not your being Abrahams children that will make you or demonstrate you freemen 38. I speak that which I have seen with my father and ye doe that which ye have seen with your
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 praâ—â—ises 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
he shall hear that shall he speak and he will shew you things to come Paraphrase 13. But when the Holy Ghost comes whose title it is to be the Spirit of truth he shall instruct you what is to be done teach you the full of my Fathers will for the laying aside of the ceremoniall externall law of the Jewes freeing all Christians from that yoke c. For it shall be no private doctrine of his own which he shall reveal to you but either that which I have already taught but you have either not observed or forgotten or that which you are not yet but afterwards to doe how you are to behave your selves in the businesse of the Jewes and Gentiles when the Jewes finally reject the Gospel c. and which I have not yet revealed to you as being not yet seasonable 14. He shall glorifie me for he shall receive of mine and shall shew it unto you Paraphrase 14. What he doth shall tend to the illustrating of me For he being sent from my Father by me shall in all things accord with me and thereby appear to have his message from me and to declare nothing to you but what he hath from me 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Paraphrase 15. And when I say this I mean not so to appropriate to my self as to exclude my Father but because all things are common to me and my Father and because all my will depends on the Father and because 't is my work wholly to attend the will of my Father therefore whatsoever of this nature he shall reveal to you I call that mine and the revealing of this his taking of mine and declaring to you 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father Paraphrase 16. Within a while I shall for a time be taken from you then again within a little while after that I shall be with you again before my ascension for it is not possible for me to be held by death I must arise and goe to my Father 17. Then said some of his disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I goe to my Father 18. They said therefore What is it that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Doe ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowfull but your sorrow shall be turned into joy Paraphrase 20. You shall have a time of mourning and the world of joy but your sadnesse shall be soon turned to rejoycing and theirs ere long into heavinesse 21. A woman when she is in travaile hath sorrow because her hour is come but as soon as she is delivered of her child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your hearts shall rejoyce and your joy no man taketh from you Paraphrase 21 22. Your sorrow at my death shall be like the womans pangs of travaile but when it shall appear to you that my death doth but usher in my resurrection and ascension as the pangs of travaile doe the birth of a manchild then your sorrow shall vanish in the presence of this joy which shall be a durable joy 23. And note b in that day ye shall ask me nothing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto ye have asked nothing in my name ask and ye shall receive that your joy may be full Paraphrase 23 24. When that Spirit is come he shall have taught you all things satisfied all your doubts and ignorances that you shall not need ask me any more questions After my departing you shall use a new form in your prayers to God which as yet you have not used make your requests to him in my name upon that score of your being my disciples and my giving you this authority and whatever tends to the fulfilling of your joy to your reall good shall be granted to you 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father Paraphrase 25. My discourse to you hitherto may have had some darknesses in it which I design'd on purpose but the Holy Ghost shall set all before you plainly see note on c. 7. a. according as 't is my Fathers pleasure to have things ordered in the Church see v. 13. 26. In that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God Paraphrase 26 27. And one benefit that by my ascension and the descent of the Spirit shall come to you is that you shall not need my offering up your prayers for you but you may in my name offer them up to God your selves and God out of his love and respect to those that believe on me and receive me as the son of God sent from heaven to declare his will to you shall grant all that you shall ask 28. I came forth from the Father and am come into the world again I leave the world and goe to the Father 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God Paraphrase 30. Now we discern that as thou knowest all things so thou art pleased to reveale all saving truth evidently to us of thine own accord This convinces us that God sent thee and that thou camest to reveale his will 31. Jesus answered them Doe ye now believe Paraphrase 31. You speak a little confidently of your belief now at a distance from danger 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me Paraphrase 32. But the time is now at hand that ye shall flie from me to your homes every one of you and so though ye believe on me ye will not yet confesse me but forsake me and as much as in you is leave
And he that note e saw it bare record and his record is true and he knoweth that he saith true that ye might believe 36. For these things were done that the scripture should be fulfilled A bone of him shall not be broken Paraphrase 35 36. And John the writer of this testified the truth of it and his testimony though of a single witnesse is worthy of belief because he was an eye-witnesse and the thing testified agrees with a prophecie Psal 34. 20. A bone c. 37. And again another scripture saith note f They shall look on him whom they pierced 38. And after this Joseph of Arimathea being a disciple of Jesus but secretly for fear of the Jewes besought Pilate that he might take away the body of Jesus and Pilate gave him leave he came therefore and took the body of Jesus Paraphrase 38. Not following him openly 39. And there came also Nicodemus which at the first came to Jesus by night and brought a mixture of myrrhe and aloes about an hundred pound weight Paraphrase 39. See ch 3. 2. 40. Then took they the body of Jesus and wound it in note g linen clothes with the spices as the manner of the Jewes is to bury 41. Now in the place where he was crucified there was a garden and in the garden a new sepulchre wherein was never yet man layd Paraphrase 41. Now neer the place of his crucifixion there was a garden where this Joseph had a tomb Mat. 27. 60. which he had newly hewed out for his own use and no body had as yet ever been buried in it 42. There laid they Jesus therefore because of the Jewes preparation day for the sepulchre was nigh at hand Paraphrase 42. See v. 31. Annotations on S. JOHN Chap. XIX V. 13. In the Hebrew Gabbatha The word is Syriack or Chaldee and so called Hebrew here according to the custome of the New Testament which calls the Syriack language being at that time the vulgar of the Jews the Hebrew and therefore Nonnus in his paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the inscription on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syrian still where the Evangelists read Hebrew V. 14. About the sixth hour Here is a seeming difference between the Evangelist and S. Mark in the specifying the time of day wherein Christ was condemned and led immediately to crucifixion It is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the sixth houre but there Mar. 15. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the third houre and they crucified him If the reading of the antient Greek and Latine MS. were here to be heeded this controversie were soon at an end for that reads here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was about the third houre And so Peter Bishop of Alexandria reads it adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the accurate Copies have it that written with S. Johns own hand which is still preserved in the Church of Ephesus and is had in great Reverence by the faithful there But of what authority that relation is may yet be questioned and the antient Alexandrian Copy which we have oft cited by the name of the Kings MS. accords in the main with the printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was as it were the sixth And it is more probable that the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third in Mark should move some transcribers here to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too to take away this seeming difference and to accord the Evangelists which they conceived to differ if it were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sixth then for any to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to what was before in S. Mark if they had found it otherwise This other way then will be more proper to salve the difficulty That the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night and day or four and twenty hours was divided into eight parts among the Jews is ordinarily known each of them containing three houres the third the sixth the ninth and the twelfth hour and then the like again for the several watches of the night These also were houres of prayer and of going up to the Temple in the day time and at each of them the trumpet sounded to congregate or call pious persons thither This sound of the trumpet was it that gave denomination to the hour when the trumpet had sounded to the sixt-hour-prayers it was then said to be the sixth hour not till then Onely when that time approached and was nigh at hand it was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about or as 't were the sixth hour Now not only that time when that hour came was call'd by that name but also from that all the space of the three hours till the next came was called by the name of the former all the space from nine of clock till twelve was called the third hour All from twelve till three after noon the sixth hour So that the time of Christs crucifixion being supposed to be somewhat before but yet near our twelve of clock or midday as it may truely be here said that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about or as 't were the sixth hour and so S. Luke hath it chap. 23. 44. so it is as truely and fitly said by S. Mark that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third hour that space which is call'd by the name of the third hour being not yet pass'd though it drew toward an end V. 17. Bearing his Crosse Christs carrying his crosse was a part of the Roman custome of crucifying so saith Plutarch de ser Num. Vin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one of the malefactors that are to be put to death carries out his own crosse So Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is to be nailed to the crosse first carries it upon his shoulders and so Plautus distinctly Patibulum ferat per urbem deinde affigatur cruci Let him carry it thorough the city and then be fastned to it And whereas in the other Gospels there is no mention of this but onely of their pressing Simon of Cyrene to carry it for him which is not mentioned here the way of reconciling that difficulty is very easy by affirming that he first bare it himself according to the Roman custome which S. John according to his wont mentions because it was omitted by the rest but after meeting Simon by the way they made him bear it for him V. 31. An high day That day was the first of Unleavened bread and the sabbath too and therefore a sabbath and a great day For that which is among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convocatio coetus the day of solemn assembly in any feast such
he might be a spirituall prince reigning in mens hearts at his father's right hand from thence to send the Spirit of his Father who was not to descend till he was ascended and by that means to give you Jewes place of repentance that if ye yet come in and repent and believe on him ye may have pardon of sinne 32. And we are his winesses of these things and so is also the holy Ghost whom God hath given to them that obey him Paraphrase 32. The truth of this we testifie and so doth the holy Ghost that came down upon us and upon the rest that have come in and consorted with us ch 4. 31. and by us is communicated to all that come in and believe and yeild obedience to him 33. When they heard that they were note f cut to the heart and took counsell to slay them Paraphrase 33. And upon this answer of theirs they fell into great fiercenesse against them and entred into consultation of putting them to death 34. Then stood there up one in the councell a Pharisee named Gamaliâ—l a doctor of the law had in great reputation among all the people and commanded to put the Apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to doe as touching these men 36. For before these daies rose up note g Theudas boasting himself to be somebody to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nought Paraphrase 36. For we have examples of men that have gathered followers and raised seditions among the people and come to nothing as for instance Theudas that undertook to be a Generall boasting that he was sent by God to that purpose and so got 400 men to follow him but soon miscarried and was himself killed and all put to flight that adhered to him and so his designe was utterly frustrated 37. After this man rose up note h Judas of Galilee in the daies of the taxing and drew away much people after him he also perished and all even as many as obeyed him were dispersed 38. And now I say unto you refrain from these men and let them alone for if this counsel or this work be of men it will come to nought Paraphrase 38. dismisse these men and make not such hast to proceed against them For the doctrine which they preach is either from God or no If it be not from God then our experience tells us that false prophets though they thrive a while yet without our opposition they generally come to nought 39. But if it be of God ye cannot overthrow it note i lest haply ye be found even to fight against God Paraphrase 39. But if it be from God then ye may be sure you shall not prevail against it lest ye be found to be a kind of Babel-builders like those giants there that went about to fortifie themselves against heaven and to fight against God himself and ye will never prosper in that enterprize 40. And to him they agreed And when they had called the Apostles and beaten them they commanded them that they should not speak in the name of Jesus and let them goe Paraphrase 40. And they took his advice and sending for the Apostles in again into the court they appointed them to be scourg'd a punishment of a reproachfull contumelious nature v. 41. and giving them charge not to preach the faith of Christ any more they released them 41. And they departed from the presence of the councell rejoicing that they were counted worthy to suffer note k shame for his name Paraphrase 41. And this was matter of comfort rejoicing to the Apostles according to that of Mat. 5. 12. that they were advanced to that degree of honour and blessednesse as to be scourged for preaching of Christ 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Paraphrase 42. And they divided their time betwixt the Temple more openly and the upper room more privately and continued constantly in one of those places either instructing those that had already received the faith or preaching it new to those that had not received it Annotations on Chap. V. V. 3. Filled thine heart The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill the heart is used by the Hebrews in the Old Testament for to make one bold so Host 7. 5. Who hath filled his heart to doe this the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is it that hath dared c. So Eccl. 8. 11. The heart of the sons of men is filled to doe evil that is is emboldened where the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled Ib. Toly The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath among authors these three distinct uses and agreeably three notions and interpretations proportioned to them 1. 't is used with a Genitive case and then it signifies Passively to be deceived frustrated cheated of any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be frustrated defeated of his hope and in Plato Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this I was not deceived or mistaken But this clearly belongs not to this place 2dly 't is used with a Dative case of the person or which is all one with a praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to the person and then 't is absolutely to lie So 't is here v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast not lied to men but to God the lie which thou hast told was not told to men only or was not injurious to men only but to God also So Jam. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lie not against one another 3dly 't is used with an Accusative case of the person again and then it signifies Actively to deceive rob deprive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deceive the holy Ghost Deum in pollicitatione fallere to deceive God in that which was promised to him saith S. Augustine and again detrahere de pecunia quam Deo voverat to keep back some of the money which he had devoted to God and accordingly by Asterius Ananias and his wife are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of sacriledge in their own offerings And although if the matter spoken of extended no farther then speaking a false thing without any reall purloining or stealing or withholding what was consecrated to the Church or to God it would then proportionably signifie no more then to deceive or tell
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men generally known and well reputed of 3 dly with these qualifications 1. faith supposed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Châ—rch Mat. 18. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all 1 Tim. 5. 20. Where yet it is Timothy the Bishop that must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of them Bishops of the Councel but this with the knowledge and approbation of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us v. 28. which may be conceived to referre to all those that are named in the front and so to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren yet 't is apparent by v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decrees ordained by the Apostles and Elders V. 3. Full of the holy Ghost What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one with the he that believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
futuro a portion in the age to come whether that signifie Heaven or the kingdome of the Messias without submitting to their whole Law but only to the seven precepts of the sons of Noah hath been not unhappily conjectured by M. Mede And the context is somewhat favourable to it The company consisted of Jewes and Proselytes ver 43. many of those Proselytes as well as Jewes followed Paul and Barnabas after the dissolving the assembly and their doing so and the form of the Apostles exhortation to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide or persevere signifies that they were already believers Then ver 45. The Jewes contradicted and spake against this doctrine and therefore say Paul and Barnabas seeing ye judge your selves unworthy of everlasting life that is seeing you behave your selves as those that look not after care not for your eternal weale Behold we turn to the Gentiles v. 46. which when the Gentiles heard that is the people of other nations that were there among the Jewes they rejoiced and glorified the word of God v. 48. And upon that it is immediately added that as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed or in readinesse for or to eternall life believed In this conjecture there is a faire appearance of truth for the whole of it And for one part of it is undoubted that those who are here said to believe were most of them if not all such Proselytes of the Gentiles and those again not the Proselytes of justice which had undertaken the whole Mosaical law for they were as deeply engaged in opposing Christianity as the most refractary Jewes and accordingly ver 50. the Proselyte women which were zealons for the Law were exasperated by the Jewes see Note on Mat. 23. d. but especially those of the gates which received the precepts of the sons of Noah but were not possess'd with the Jewish prejudices against Christianity But then 1. it no way appears that all the Proselytes of this sort did now receive the faith at this one time and consequently it cannot be affirmed in the latitude of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many which seems to include all of the sort whatever it is that is noted by the phrase Or if that word may be so qualified as not to extend to all yet there is no propriety of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confine it to that sort of Proselytes any more then there is to confine the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the kingdome of God Lu. 2. 62. to this sort of Proselytes which there appears not at all to belong to them Of that phrase see Note d. on Joh. 6. where it appears to signifie one that by Gods prevenient graces hath that qualification wrought in him which is the peculiar temper wherein the Gospel takes root and prospers the honest heart or sincere desire of reforming and living piously For these when the Gospel is preach'd to all are peculiarly the men that lay hold on it and bring forth the fruits of it And these are very fitly described by this phrase here and accordingly it is said that as many as were such believed or turned Christians Now for the main difficulty how this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. should come to signifie these I shall enlarge a while by viewing the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order or ordain among writers sacred and profane In Scripture it often signifies to appoint as that is to command or constitute So Act. 22. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which are appointed thee to doe is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou oughest what is thy duty to doe in the parallel place ch 9. 6. So Act. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they commanded or gave order or appointed and Mat. 28. 16. the mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jesus had appointed or commanded But more frequently 't is used in the military sense in the notion wherein the Books of disposing or marshalling armies are called Tactick◠and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispositions of Angels Act. 7. 53. signifies troops or hosts of Angels So of the Centurion Lu. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath such a place in the army as though he be a commander to be himself under others in which sense Rom. 13. 1. the powers that are are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted by God and placed under him And by Analogie from hence 't is applied to other things as 1 Cor. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they disposed or devoted themselves to that function that part as it were of the Ecclesiastical militia which consisted in ministring to the Saints In the Translators of the Old Testament and writers of the Apocrypha 't is generally in the military sense answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Ezech. 44. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall appoint or dispose or marshall them to keep watches which is spoken of the Temple but as that represents an host and is usually so called and thence Lu. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the order of his daily course is in that sense also so 2 Mac. 15. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horse being so disposed or placed as in Hesychius the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is corruptly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is placed first neer the horn of the Battalia and 1 Mac. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are disposed or marshalled so that to morrow they may encampe So 2 Kin. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to muster the people Among profane writers 't is sometimes to dispose or put in order so the shepheard doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order his flocke in Philostr de vit Apoll. l. 3. c. 3. And in Apsyrtus in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having fought in ranks in the military sense follows within a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having disposed these things in order that is of writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I addresse my selfe to thee c. In the military sense nothing is more ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were marshalled as for a fight in Thucyd. l. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian and others is simply for enemies so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Graecians being marshalled c. l. 2. as in Aelian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are souldiers in their ranks in services as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary are those that are disbanded and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or troop of such And in this sense they that are truly pious sincerely and honestly disposed to do whatsoever God requires of them towards eternall life whether that signifie Christianity the present part of that life which shall end in eternity or whether the life of
as in me is I am ready to preach the Gospell to you that are at Rome also Paraphrase 15. And so 't is not my fault who for my part and as much as my will is concerned in it am most cheerfully ready to take this journey to Rome also to preach the Gospell among you 16. For I am not ashamed of the Gospell of Christ for it is the power of God unto salvation to every one that believeth to the Jew first and also to the Greek Paraphrase 16. For I am so far from concealing that I am very forward and earnest to make known the Gospell of Christ whatsoever opposition or persecution or pains it cost me knowing it to be a most effectuall means the onely one now designed by God to bring all men that embrace it to repentance and reformation of life see note on c. 10. a and that which is by God appointed to be made known not onely to the Jewes who had the privilege of having it first revealed to them see Act. 3. 26. but to all others of all the Nations of the world 17. For therein is the note b righteousness of God revealed from faith to faith as it is written The just shall live by faith Paraphrase 17. For that oeconomy of Gods that gracious method of accepting and rewarding all those that shall receive the faith and obedience of Christ whether Jewes or Gentiles is in or by the Gospell revealed and promulgated to this end that men should believe on him and obey him sincerely and so be partakers of it and being justified by faith should continue to live by faith that according to that which is said by the Prophet Habakkuk c. 2. 4. The just shall by God's mercy accepting and rewarding his faith his adherence and fidelity to him return from captivity and live happily so now in like manner all that fear God should return from the captivity of sin and continue to live a pure Christian life here according to the rules of the Gospell 18. For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousness of men who note c hold the truth in unrighteousnesse Paraphrase 18. For on the other side the displeasure and vengeance of God is most severely denounced against those that joyn impious and unrighteous lives with the profession of Christianity that obey not the Gospell which they receive c. 2. 8. and such are the Gnostick haereticks among you or that by indulgence in vicious courses obstruct the Gospel suffer it not to have force on themselves or others see c. 2. 24. 19. Because that which may be known of God is manifest in them for God hath shewed it unto them Paraphrase 19. It being certain and by their profession acknowledged that God as farre as is necessary is made known among them for indeed God himself hath revealed and made himself known beyond all excuse of ignorance by the various methods that he hath made use of 20. For the invisible things of him note d from the creation of the world are clearly seen being understood by things that are made even his eternall power and Godhead †so that they are without excuse Paraphrase 20. For those things that are not of themselves visible the infinite power and Divinity of God which from time to time ever since the creation of the world have been in themselves invisible yet being beheld and seen as in reflection by his various dealings in the world are now become visibly discernible so far as to render them which do not discern or which knowing do not serve and worship him as God that is do not live according to the rule of the Gospell utterly uncapable of the excuse of faultlesse ignorance See note on Mat. 1. k. 21. Because that when they note e knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkned Paraphrase 21. Because that knowledge which they have and boast of and from thence style themselves Gnosticks the deepest knowing men is not by them made use of to the worshipping or acknowledging of him but they have fallen to the worshipping of Images which are in Hebrew called vanities falâ—ities v. 25 and nothings see note on c. 8. d. and by so doing put out that light which was vouchsafed them by God How this was true of the Gnosticks see note c. and f. 22. Professing themselves to be wise they became fools Paraphrase 22. Assuming the title of Gnosticks of knowing more of being wiser then other men they have proved more sottish then any 23. And changed the note f glory of the uncorruptible God into an image made like to corruptible man and to birds and four-footed beasts and creeping things Paraphrase 23. And in stead of the invisible majesty and glorious appearances of God in bright clouds c. wherein God on Mount Sinai man ifested himself to Moses but was not seen by him they have expressed him and worsâ—â—p'd him in the images of Simon Magus and Helena see note e. and have fallen into all the heathen Idolatry of worshipping of birds and beasts and serpents that is the vilest and meanest things by partaking in their Idol-feasts c. 24. Wherefore God also gave them up to uncleannesse through the lusts of their own hearts to dishonour their own bodies between themselves Paraphrase 24. Upon which provocation of theirs God hath withdrawn his grace from them hath not restrained but left them to themselves to the pursuit of all their filthy desires permitted them to break out into all uncleannesses of the most odious unnaturall kinds one with another to commit all reproachfull and unnaturall villanies 25. Who changed the truth of God into a lie and worshipped and served the creature note g more then the Creatour who is blessed for ever Amen Paraphrase 25. A just punishment on them that had changed the Gospel into a fable see note f. or the true invisible God into an Idol a falsity an empty vain nothing v. 21. worshipping meer creatures even above and in opposition to the Creator see 2 Thess 2. 4. that one eternall majesty whom all are obliged to worship 26. For this cause God gave them up unto vile affections for even their women did change the naturall use into that which is against nature Paraphrase 26. This I say hath provoked God to leave them to their own lusts without restraint to permit them to fall into reproachfull sins and meer violences and contumelies of nature 27. And likewise also the men leaving the naturall use of the woman burned in their lust one towards another men with men working that which is unseemly and receiving in themselves that recompense of their errour which is meet Paraphrase 27. their Idolatry bringing these unnatural lusts upon them the punishment of that former sinne see note on Jude f. 28. And even as they did not
〈◊〉 〈◊〉 〈◊〉 by faith as faith signifies the embracing and obeying of Christ after a former life of sinne and ignorance such as the heathens had lived in For whatsoever their former lives had been against which the Jewes objected that they were Idolatrous and vile and neither capable of Gods favour nor 〈◊〉 to be convers'd with by any pious person yet Christ that came not to call the righteous but sinners to repentance came particularly though not primarily to call and offer place of repentance to them and upon reformation to allow them pardon which though it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteousness by or from works a way of oeconomy whereby onely just or worthy persons are called and received yet it is a righteousness by or from faith whereby through Gods mercy and pardon of sinne in Christ those that come in to him and give up themselves to sincere obedience for the future are accepted and justified by God as Abraham was which is styled Gods justifying the ungodly because those that have been most impious have yet place of repentance given and are accepted by God upon repentance In this sense we shall oft find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the ensuing chapters So c. 9. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles laid hold on righteousnesse that is on this Evangelical way and c. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jewes not knowing this course of justifying sinners set down in the Gospel sought to establish their own Judaical righteousness and were not subject to Gods righteousness So again v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same phrase as here in this placing and construction of the words the righteousness from or by faith that is this Evangelical way which is by the faith or the Gospel and is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promulgation of the Law which brought nothing but death to every act of wilfull sinne So the Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 15. ministers of righteousnesse viz. of this way of justifying men in Christ which elsewhere are called ministers of the new covenant noting righteousness in this notion to signifie this New covenant as righteousness and covenant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were said to be all one or this Evangelical way under it explained v. 24. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our being justified freely by his grace or mercy without any such precedent obedience of ours that may any way challenge it All that remains is to enquire first why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from or by faith should in the construction be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness then why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faith should signifie that we may believe For the first it is but an ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in these and other authors thus to transpose words on the like occasion and that it is so here is evident by the ensuing citation out of the Prophet as it is written which notes these two to be parallel the just by faith shall live and by the like phrase c. 3. 22. c. 10. 6. And for the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may believe that will be very agreeable also to many other places in this book for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salvation v. 16. is that they may be saved so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burning Heb. 6. 8. that it may be burnt and so Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou passest over the faults of men to repentance that is that they may repent and so here c. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obedience is that ye may obey v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iniquity is that 's you may commit all villany as in the conclusion of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purification or sanctification is that ye may live pure and sanctified lives V. 18. Hold The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things very distant to retain and hold fast and to obstruct or hinder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it signifies to hold fast to hinder to compresse In the notion of hindring 't is taken 2 Thess 2. 6 7. and in the other in divers places By this meanes 't is become uncertain what it should signifie here especially when either way the sense is very commodious for even they that retain the truth in unrighteousness that under the acknowledgment and profession of the truth veile and joyn all manner of impious living doe thereby hinder and obstruct the truth viz. the force of it on themselves and the propagation of it to others by that impious living of theirs But the former is the more likely sense of it and most agreeable to the consequents of their knowing the truth and becoming unexcusable thereby V. 20. From the Creation The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invisible things or attributes of God his power and Godhead from the foundation or creation of the world that is ever since the creation so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning of the creation signifie Mar. 10. 6. and 13. 19. and 2 Pet. 3. 4. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. 35. the things hidden from the foundation of the world and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from that is ever since the crreation so c. 9. 26. so Rev. 13. 8. 17. 8. names written and not written in the book of the lamb from that is ever since the foundation of the world By which it appears that there is no necessity of understanding God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doings or actions here of the works of the creation but of all things that from that time to this inclusively have been done in the world by him and so it will be extended to all the doctrines and miracles and actions of Christ the whole businesse of the Gospel V. 21. Knew God The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing God here seems to referre the whole present discourse to the Gnosticks who were so called from their assuming to themselves so much of the knowledge of God and the mysteries of religion And these being a sort of hereticks in that first age under the Apostles who affirmed Simon to be God the Father that appeared in Mount Sinai as also God the Sonne that appeared in the flesh and the holy Ghost who was promised to come were the darnell sown by the envious person wheresoever the Gospel was planted and this as in other places so in Rome where Simon Magus the founder of them contended after this time with S. Peter but before the writing of this in Claudius's daies had a statue erected to him as to the supreme God These Gnosticks pretended to be great zelots for the Law of Moses particularly for Circumcision thereby
judgement of God Paraphrase 3. And then how is it possible that thou shouldest judge the pure Christian to be a breaker of the Law and thereupon in a damnable estate onely for not being circumcised and yet deem thy self safe when thou art guilty of those filthinesses which were most eminently prohibited by the Law of circumcision 4. Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance Paraphrase 4. Or shall God's great patience and longanimity in deserring his vengeance on unbelievers and his forbearing so long to punish thy sinfull course be cast away upon thee be despised and not made use of by thee Dost thou not consider that all this long-suffering of God to thee is purposely designed to bring thee to reformation and if it work not that effect will tend to thy heavier ruine 5. But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God Paraphrase 5. Wilt thou thus go on in obdurate resisting of all God's methods and be never the better by his deferring these judgements so long but onely to adde more weight to thy ruine when it comes 6. Who will render to every man according to his deeds Paraphrase 6. Who shall not consider circumcision or uncircumcision but punish or reward every man according to his actions 7. To them who by patient continuance in well doing seek for glory and honour and immortality eternall life Paraphrase 7. To them that by constancy of pure Christian performances and by patient bearing of the persecutions that fall upon them for that profession go on in pursuit of that reward which Christ hath promised to such he shall bestow another life upon the losse of this eternall blisse in the world to come 8. But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath 9. Tribulation and anguish upon every soul that doth evill of the Jew first and also of the Gentile Paraphrase 8 9 10. But to schismaticall factious men which are as it were born and composed and made up of contention as the Gnosticks are that resist the right way deny the Christians the liberty of not being circumcised and themselves live in all unnaturall sins those that do thus renounce the Gospell and live contrary to the Law to such all judgements must be expected desolations and destructions here in a most eminent manner and eternally misery attending them And as the Jew shall have had the privilege to be first rewarded for his good performances as appears by Christ's being first revealed to him in whom consequently and proportionably he shall have all spirituall grace and crown if he embrace Christ and live exactly and constantly according to his directions so must he also expect to have his punishment and destruction first and that a sad one at this present by the Roman armies upon their small rejecting and refusing Christ The greater his privileges are the greater also his provocations and his guilt will be And then the Gnostick also that takes part with the Jew shall bear him company in the vengeance As for the Gentiles as they are put after the Jewes onely and not left out in the mercies of God particularly in the revealing of Christ so shall their punishments upon their provocations onely come after the punishment of the Jewes not be wholly superseded and accordingly 't is to be seen in the predictions of both their ruines in the Revelation the Jewish unbelievers and Gnosticks are punish'd first and then the Gentiles and carnall Christians with them also 10. But glory and honour and peace to every man that worketh good to the Jew first and also to the Gentile 11. For there is no respect of persons with God Paraphrase 11. For God's rewards and punishments are not conferr'd by any uncertain rule of arbitrary favour or displeasure neither depend they upon any outward privileges or performances as either having or not having received the Law being or not being circumcised but are exactly proportion'd according to mans inward qualifications or demeanours 12. For as many as have sinned without Law shall also perish without Law and as many as have sinned in the Law shall be judged by the Law Paraphrase 12. For all those of the Gentile world who having not received the Mosaicall Law of circumcision have sinned against that knowledge of God which hath otherwise been afforded them shall be adjudged to perdition though not by the Law of Moses it shall never be laid to their charge that they have not been circumcised or though they be punished yet shall not they have that aggravation of their sin and punishment which belongs to those which have received the Law of Moses they shall onely be judged for their not observing the Law of nature see Theophylact the Law of Moses being not able to accuse them And those who having received the Law of Moses and in it the sign of the covenant circumcision doe not yet live according to it such are these unbelieving Jewes and Judaizing Gnosticks all the benefit that they shall reap by their having received the Law and circumcision shall be to have that their accuser by which they may be condemn'd the deeper in stead of their advocate to plead for them 13. For not the hearers of the Law are just before God but the doers of the Law shall be justified Paraphrase 13. For to speak to the latter first see note on Mat. 7. b. 't is a dangerous unchristian error to think that the heating or knowing their duty the having the Law delivered to them yea and the seal of the covenant circumcision in their flesh without conscientious practice of the duties thereof shall stand them in any stead No 't is onely the living orderly according to rule and Law that will render any man acceptable in Gods sight 14. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves Paraphrase 14. And for the former 't is clear for when the other people of the world which have not had that revelation of God's will and Law which the Jewes had do without that revelation by the dictate of their reason and those natural notions of good and evil implanted in them and by those precepts of the Sons of Adam by parents transmitted to children and so without any further revelation from heaven come down unto them perform the substantiall things required in the Law of Moses and denoted by circumcision and other ceremonies this is an argument and evidence that these men do to themselves supply the place of Moses's Law 15. Which shew the work of the Law written in their hearts their conscience also bearing witness and note c their thoughts the mean
made of none effect Paraphrase 17. For Christ did not principally send me to baptize which others may doe as well but to publish the Gospel to them that never heard it yet not this that I am more eloquent then others and so fitter for the work for this is not my way of publishing it to attract men to the faith by any perswasion of humane eloquence but onely by doing as Christ hath done before me by venturing my life in doing it This was the great means by which Christ meant to obtain belief sealing his doctrine with his blood and if I should let eloquence endeavour to supply that place I should disparage Christs way 18. For the preaching of the crosse is to them that perish foolishnesse but unto us which are saved it is the power of God Paraphrase 18. For the preaching a crucified Saviour requiring belief to him obedience to him who was shamefully put to death and believing on whom may probably bring the same on us may seem a ridiculous thing to impenitent unbelievers but to us which have come in to Christ by repentance and faith 't is the most glorious evidence of the power of God 19. For it is written I will destroy the note e wisdome of the wise and will bring to nothing the understanding of the prudent Paraphrase 19. And thereby is fulfilled that saying of Isaiah ch 29. 14. that God will dispose of things quite contrary to what the wise men of the world would expect 20. Where is the wise where is the scribe where is the note f disputer of this world Hath not God made foolish the wisdome of this world Paraphrase 20. Let all the Philosophers and learned or searching men the Jewish interpreters of Scripture shew me so many men brought to reformation and virtuous living by their precepts as we have done by this ridiculous way as 't is believed of preaching the crucified Saviour or the doctrine of that Christ which was put to death by the Jewes Doth it not appear that all the deep wisdome of the world is become absolute folly in comparison with it 21. For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Paraphrase 21. For when the heathen world with all their study of philosophy which is the consideration of God's infinite wisdome in the creation and government of the world did not come to the true knowledge of God and when the Jewish world depending on their knowledge of the Mosaical Law did not discern or acknowledge God in the miracles and sufferings and doctrines of Christ God was then pleased to send us Apostles to preach without any flourish of rhetorick this Gospel of Christ so scorned by the wise men of the world and by that means to reduce and rescue out of the waies of the wicked all those that will believe and embrace it 22. For the Jewes require a signe and the Greeks seek after wisedome Paraphrase 22. For as the Jewes require some signe or prodigie from heaven to be shewed them to perswade them the truth of the Gospel so the Greeks look for profound philosophy in the Gospel and scorn it because they think they find not that there 23. But we preach Christ crucified unto the Jewes a stumbling-block and unto the Greeks foolishnesse Paraphrase 23. And yet are not we discouraged from going on in our course professing him in whom we believe to have been crucified and knowing that that is a mighty determent and discouragement to the Jewes who looked for a victorious Messias that should rescue them out of their enemies power and to the Gentiles a ridiculous thing who are gratified with nothing but eloquence or profound knowledge 24. But unto them which are called both Jewes and Greeks Christ the power of God and the wisdome of God Paraphrase 24. But to the believers see note on Mat. 20. c. both Jewes and Gentiles matter of greatest admiration there being more divine power and wisdome express'd in this ordering of things so that the Messias should be crucified then in any thing that the Jewes or Gentiles could have thought on 25. Because the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Paraphrase 25. For of the actions and dispositions of God's counsels that which in man's opinion hath least wisdome in it is infinitely to be preferred before all that men deem wisest and that which men think hath nothing of strength or virtue hath much more of power in it then any thing else it being much a more glorious act of power to raise Christ from the dead then not to have permitted him to die as it was a more likely way to bring any piously disposed person to receive the doctrine of Christ when he laid down his life for it then if he had been the most prosperous in this world 26. For ye see your calling brethen how that not many wise men after the flesh nor many mighty nor many noble are called Paraphrase 26. Accordingly ye may observe who the men are among you that are wrought on or converted by the Gospel not principally the learned politians the great or noble families 27. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty Paraphrase 27. But the course which God hath chosen to take now in Christ is that that the world will count foolish and this on purpose that by the successe of that the wise men of the world may be put to shame 't is that which the world counts weak that it may appear how much more power there is in that which the world counts weakest in God then in all their own strength 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are Paraphrase 28. And those methods and courses hath God pitch'd on which are by the nobles and the potentates look'd on as most despicable and empty and abject that it may appear how empty are all those things that are most valued in the world when these which they so much despise shall appear more effectuall then they 29. That no flesh should glory in his presence Paraphrase 29. That no man may have any reason to boast of his wisdome c. in God's presence 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption Paraphrase 30. But of God's special bounty it is that ye believe and thereby are ingraffed into Christ who is made by God to us the author of all true knowledge the cause of our justification our sanctification and will be also of deliverance and rescue from all calamities that this life is
to testifie it but some of them are dead 7. After that he was seen of note a James then of all the Apostles Paraphrase 7. Besides all these he was presently after his resurrection seen by James the Bishop of Jerusalem then by all the twelve Apostles Joh. 20. 25. 8. And last of all he was seen of me also as of one note b born out of due time Paraphrase 8. And after his ascension to heaven he spake from thence and exhibited himself to be seen by me who before had not seen him being not a disciple of his then but after his ascension converted by him and received through his special favour into the number of his Apostles though most unworthy of that dignity 9. For I am the least of the Apostles that am not meet to be called an Apostle because I persecuted the Church of God Paraphrase 9. For I having first been a great persecutor of Christianity though by Christ I was thus miraculously call'd to be an Apostle of his am not yet worthy to be so esteemed but being by Christ so constituted am yet for that former life of mine inferior to all the rest of the Apostles of Christ who were never thus guilty 10. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly then they all yet not I but the grace of God which was with me Paraphrase 10. Though being by his special favour so constituted I have since laboured to walk worthy of it and have been more industrious and laborious then all the rest that had been his disciples here yet what I have thus done is not to be imputed to me in any manner but to the grace and goodnesse of God that went along with me and enabled me to doe what I have done 11. Therefore whether it were I or they so we preach and so ye believed Paraphrase 11. Well then whether ye look upon me or upon them to whom he appeared here on earth and so were eye-witnesses of his resurrection I am sure ye can have no grounds from either of doubting of this truth for both they and I preached the same among you and at our preaching you then received and believed it 12. Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead Paraphrase 12. Now upon this foundation thus laid that you can have no reason to doubt it it follows that the dead truly rise and then how comes it to passe that some of your Churchmen that have received the faith by our preaching begin now to deny all resurrection 13. But if there be no resurrection of the dead then is Christ not risen Paraphrase 13. These are presently confuted supposing it granted that Christ is risen from the dead 14. And if Christ be not risen then is our preaching vain and your faith is also vain Paraphrase 14. Which if it be not true then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it 15. Yea and we are are found false witnesse of God because we testified of God that he raised up Christ whom he raised not up if so be that the dead rise not Paraphrase 15. And ye must suppose of us who taught you Christianity that we taught you a meer forgery for such must the resurrection of Christ be if there be no resurrection from the dead 16. For if the dead rise not then is not Christ raised Paraphrase 16. For thus one may argue backward If there be no possibility for a man by the power of God to be raised from death then is not Christ raised 17. And if Christ be not raised your faith is vain ye are yet in your sins Paraphrase 17. And if so then all that we have preach'd to you particularly remission of sins upon repentance being bottom'd on the resurrection of Christ Act. 5. 31. is to be supposed false also 18. Then they also which are fallen asleep in Christ are perished Paraphrase 18. And they that have lost their lives for Christ's sake have had nothing to pay them for those losses have perished eternally and so lost very much by their fortitude which must argue madnesse in them if they believed not a resurrection for then they had better have kept the life they had till a natural death had called it from them and must argue a grosse error in those first Christians Stephen and James c. if they believed that which had not truth in it 19. If in this life onely we have hope in Christ we are of all men most miserable Paraphrase 19. And indeed if Christ were not risen if all our hope in Christ had been rterminated with this life of his on earth or if all the advantages which we reap by Christ are those which we enjoy here who are worse used then any other men persecuted continually for our profession of Christ it would then follow that as once the Apostles deemed themselves upon his death not knowing he was to rise again so we Christians should be the most unhappy persons the most proper objects of compassion that are in the world 20. But now is Christ risen from the dead and become the first-fruits of them that slept Paraphrase 20. Which now blessed be God is much otherwise for Christ being risen he by rising himself raiseth all others with him as in the consecrating of the first-fruits the whole harvest is also consecrated and then we that are miserable here shall be rewarded there and so his resurrection is a certain proof that other men shall have a resurrection also which is the summe of the arguing from v. 12. till this place 21. For since by man came death by man came also the resurrection of the dead Paraphrase 21. For as one man brought death so another brought resurrection into the world 22. For as in Adam all die so in Christ shall all be made alive Paraphrase 22. For as upon Adams sin all that are partakers of his nature are concluded under the sentence of death pronounced against him so all regenerate believers all that are like that belong to Christ v. 23. shall be raised to immortal life 23. But every man in his own order Christ the first-fruits afterward they that are Christ's at his coming Paraphrase 23. But this with some distance of time betwixt Christ the first-fruits some time before the rest then all regenerate Christians at his last coming to judgment 24. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put down all rule and all authority and power Paraphrase 24. Then I mean when in the conclusion of this world of this spiritual kingdome of Christ in the Church here below he shall deliver up all
the dead just as among the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or for strange worship denotes that precept of the sons of Adam and Noah which prohibiteth the worship of any strange gods or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 15. 5. So it appears by Suidas using the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the sinking which is but the abbreviature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From a sinking ship whatsoever thou gettest must be counted gain Of this interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the testimony of Harmenopulus De sect who refuting the Marcionites addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 word◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For after professing this with the other articles we are put into the fountain of those sacred waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being baptized for the dead is otherwise express'd by him by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being baptized in or on this and that farther express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing the resurrection of the dead body and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou believest without a signe he allowes thee a signe viz. in putting in and taking out of the water which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signe of dâ—scending 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this if they be deceived that is if there be no resurrection what shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed why are men at all baptized for the resurrection that is on the expectation of the resurrection still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among others the articles wherein the Catechumeni are instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. is the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 â—he 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 planting and governing of his Church 11. And he gave some Apostles and some Prophets and some note b Evangelists and some Pastors and Teachers Paraphrase 11. And to that end he hath constituted some to be founders and governours of all Churches see note on Joh. 20. 21. and on 1 Cor. 12. b. others to teach and confirm them when they are founded see note on Act. 15. e. and 1 Cor. 12. c. others followers of the Apostles sent to prech the Gospel where the Apostles could not go see note on Joh. 20. 21. others to reside as Bishops and govern particular Churches and instruct them also 12. For the perfecting of the saints for the work of the ministery for the edifying of the body of Christ Paraphrase 12. For the holding together the body of the Church to frequent publick assemblies see note on 2 Cor. 13. c. and either for the maintaining the poor by the contribution of the rich see note on Lu. 8. a. or for the supplying all the spiritual wants of the Church and for the building of the Church and farther instructing those that are in it and bringing others into it 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Paraphrase 13. Till Jewes and Gentiles all coming to the Church and joyning in the same faith and profession of Christ attain to full age as it were and stature such as uses to have full knowledge belonging to it viz. the perfect knowledge of Christ's will revealed to them 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the note c sleight of men and cunning craftinesse whereby they note d lie in wait to deceive Paraphrase 14. Which may secure us from that which we now see is the fate of many viz. to be as children are wont carried from one doctrine to another as a wave of the sea is carried about with every wind that comes sometimes this sometimes another way through the cheats and sorceries used by the Gnosticks and the cunning and industry of such false teachers who are most dexterous in contriving of deceits see note on Jude f. and laying them so that they may get most Proselytes to them 15. But speaking the truth in love may grow up into him in all things which is the head even Christ Paraphrase 15. But that preserving unity of faith and charity we may improve as members in unity with the head and grow in all Christian knowledge whatsoever 16. note e From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Paraphrase 16. Christ being that head from whose influence as from the influence of the principal member the body of any living creature is ordinarily compacted and by the supplies that the veines and arteries binding fast the joints afford to every part proportionably to the power or efficacy of the one and the wants of the other doth daily increase and grow till it come to perfect maturity and all this through the mutual amity that is preserved in the body so the whole body of the Church being held together in frequent assemblies ver 12. by every man's doing his best in the capacity he is in towards the service of the Church or by means of the rich men's contributing to the maintenance of the poor accordingly as one wants and the other is able to supply grows into a complete spiritual body fit for the service of Christ and all this by the means of mutual love and charity 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind Paraphrase 17. This command therefore I give you with all earnestnesse in the name of Christ whose Apostle I am that being converted from heathenisme to Christianity ye doe not any longer live after the manner of the heathens in the vilenesse of those practices used in their idol-worships see note on Rom. 8. h. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Paraphrase 18. That long course of sin having blinded their understandings so that they see not that which by the light of nature they are enabled to see and by that grosse ignorance and obduration of heart run into all impiety are farre removed from that life which God and nature requires of them 19. Who being note f past feeling have given themselves over unto lasciviousness to work all note g uncleannesse with greedinesse Paraphrase 19. And in a kind of senslesnesse and benummednesse yield themselves up to all softnesse and impurity to the committing of all inordinate unnatural sins of the flesh 20. But ye have not so learned Christ Paraphrase 20. The contrary to all which ye have been taught by the Christian religion and therefore ought not to permit your selves to be seduced by false teachers the Gnosticks under pretense of Christian liberty to such unchristian licentiousnesse 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus Paraphrase 21. This certainly is your duty and so you will believe if you have known see note on ch 1. f. and been throughly instructed in the truth of Christian doctrine 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Paraphrase 22. To wit that you should change your former course of life and put off all your idolatrous uncleannesses that before you lived in defiled and corrupted by unnatural lusts see 2 Pet. 1. b. which now your false teachers the Gnosticks desire to bring in again 23. And be renewed in the spirit of your mind 24. And that you put on that new man which after God is created in righteousnesse and true holinesse Paraphrase 23 24. And being inwardly and cordially changed to new desires and pursuits conform all your actions also to this new rule of Christian purity and sincere unfeigned holinesse 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another Paraphrase 25. To this purpose these so many sinnes will be fit to be avoided at this time First that of lying which is a sin destructive to society and for the restraining of this ye must consider that not only all Christians but all men are members of the same body viz. of mankind and sure one member never speaks false or deceives another member nor consequently must we lie to any man in the world though he be not a
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
which though thou art young may fit thee for the discharge of that venerable office 8. For bodily exercise note d profiteth little but godlinesse is profitable unto all things having promise of the life that now is and of that which is to come Paraphrase 8. For though abstinence from daily meats and wines and from marriage be as an act of self-denial and exercise acceptable to God yet if this be not observed with due limits if meats be abstained from as unlawful and marriage in like manner as abominable and detestable as by the Gnosticks who yet indulged to all villany it was then there is no good but hurt in them Col. 2. 22. And indeed considered at the best Col. 2. 23. the profit of them is but little in comparison to that of piety which is of the greatest value imaginable will help us to all advantages that we can wish If we would have a comfortable life here this is promised to them that seek the kingdome of God and his righteousnesse Mat. 6. 33. and so for many particular Christian duties they have promise of present beatitude and whatsoever in any singular case may seem to be wanting to the felicity and prosperity of the pious man here it is sure to be made up abundantly in another life 9. This is a faithfull saying and worthy of all acceptation 10. For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believe Paraphrase 9 10. And to this purpose it is to be observed as a most certain and considerable truth that to all truly pious persons there is so great assurance of an eternal reward that this our hope in God is the onely ground of our suffering patienly any thing that falls upon us being confident that this God as he desireth the eternal welfare of all so hath promised to save all that shall believe and obey him and so consequently is the most assured Saviour of them that doe so 11. These things command and teach 12. Let no man despise thy youth but be thou an example of the believers in word in conversation in charity in spirit in faith in purity Paraphrase 12. And though thou art a young man in years yet let the gravity of thy life supply the want of the years that are wont to be required of thy office and let thy discourse and all thy demeanour and course of actions be exemplary to all the Christians under thy jurisdiction both in respect of constant love and adherence to God and of profession of the faith and of purity or chastity three main particulars wherein these heretical Gnosticks do endeavour to corrupt others 13. Till I come give attendance to note e reading to exhortation to doctrine Paraphrase 13. Betwixt this and the time of my coming to thee see thou be diligent in performing thy office in the several parts of it expounding the Scriptures confirming believers and admonishing them of any fault or danger and instructing the ignorant or unbelievers 14. Neglect not the gift that is in thee which was given thee by prophecie with the laying on of the hands of the Presb tery Paraphrase 14. Make use of those gifts which in order to thy function were given thee according to the revelation from the Spirit concerning thee ch 1. 18. at thy ordination see note on ch 5. f. when besides me 2 Tim. 1. 6. some others also of the Apostles one or more laid hands on thee see note on Act. 11. b. 15. note f Meditate upon these things give thy self wholly to them that thy profiting may appear to all 16. Take heed unto thy self and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Annotations on Chap. IV. V. 2. Conscience seared The meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I conceive not rightly apprehended when it is thought to signifie an insensate conscience as if the resemblance were here to flesh when it is seared or cauâ—erized Hesychius and Phavorinus have both taken notice of the phrase and rendred it to another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius the phrase denotes those that being brought to the test are found faulty have not a good conscience The meaning of this must be collected from the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explorers or examiners or triers by which he explains it and of them saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One set to examine slaves to find out the truth And when any upon such examination is found faulty he is wont to be branded for a cheat or rascal and that branding or stigmatizing is here the thing referred to and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are men of a prostituted branded stigmatized conscience infamous villains And so saith Phavorinus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring no doubt to this place it signifies having not a sound or whole conscience V. 3. Forbidding to marry Many hereticks there were in the antient Church which prohibited marriage and taught abstinence from meats as necessary having much of their doctrine from the Pychagorean Philosophers Such were the Encratitae Montanists and Marcionites But these came after the Apostles times and are not so probably spoken of here as those which were present then in the Church And such saith Ignatius there wre in the Apostles times Ep. ad Philad and such saith Irenaeus was Saturninus l. 1. c. 22. who with Simon Magus was the father of the Gnosticks Of him Theodoret saith that he was the first that among Christians affirmed marriage to be the work of the Devil and commanded to abstain from the flesh of beasts And indeed that this was generally the doctrine of the Gnosticks appears from Clem. Alex. Strom. l. 3. where speaking of them he saith they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under a precence of continence they committed all villany against the creation and the Creator teaching that men ought not to receive marriage nor get children nor bring into the world such as would be miserable nor furnish death with food or nourishment that is people the world with men whom death will consequently feed on And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are that affirm and teach for doctrine all marriage to be fornication that is utterly unlawfull and that it is brought in and delivered by the devil p. 446. So Irenaeus l. 1. c. 22. Nubere generare à Satana dicunt esse The Gnosticks affirm marriage and generating to be from the devil So the Author of the Constitutions l. 4. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they contemn marriage and set it at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach not to marry at all l. 6. 10. and for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abominate some kinds of meats l. 6. 8. and c. 26. 〈◊〉 〈◊〉 〈◊〉
the later times and that they were things of so strange and weâ—ghty an importance that the Angels were desirous to find them out but could not 13. Wherefore gird up the loins of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ Paraphrase 13. Wherefore as servantâ— waiting for your Lord continuâ— vigâ—lant and hopâ—â—â—tedfastly and perseveringly without any doubting or anxiety for the deliverance and mercy which is or shall be wrought for you by this coming of Christ in so discernible a manner see note on 2 Thess 1. b. 14. As obedient children not fashioning your selves according to the former lusts in your ignorance Paraphrase 14. As new reformed persons not â—elapsing into the sins of your former unregenerate life 15. But as he which hath called you is holy so be ye holy in all manner of conversation Paraphrase 15. But after the example of the divine purity of God who hath thus favoured you as to acknowledge you his children do you live like such 16. Because it is written Be ye holy for I am holy Paraphrase 16. According to Levit. 11. 44. 19. 2. which requires all those who are called by the name of God that receive or hope for mercies from him to imitate his holinesse to live pure and pious lives 17. And if ye call on the Father who without respect of persons judgeth according to every mans work passe the time of your sojourning here in fear Paraphrase 17. And if you professe to be the children of that father that is of God who is not partial to Jews above Gentiles but judgeth both according to their actions you will be concerned to walk reverendly strictly and watchfully see Phil. 2. c. all your time and being strangers among other nations v. 1. to behave your selves like strangers see c. 2. 11. 18. For as much as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers Paraphrase 18. Considering that Christ by his death hath taken away the legal rites of meer external obedience which wanted that inward purity which Christ came to teach us wherein the Sages of the Jews placed all their religion and that therefore the falling back to that is the forfeiting a greater privilege then a redemption out of the power of temporal enemies such as is wont to be purchased with gold 19. But with the pretious blood of Christ as a lamb without blemish without spot Paraphrase 19. The blood of Christ the Paschal and consequently immaculate Lamb see note on Act. 7. c. being much more pretious then any coin or mony and the deliverance more valuable then that from the destroyer there Exod. 12. 13. 20. Who verily was fore-ordained before the foundation of the world but was manifest in these last times for you Paraphrase 20. In order to whom was the disposition and oeconomie of all the former times as visibly as if God had set Christ and what he hath done and suffered always before his eyes as an idea or image according to which he formed all things from the beginning of the world and agreeably he hath now at last sent him into the world on purpose for our sakes 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Paraphrase 21. Who by believing on him are farre from departing from the God of Israel but do indeed the more firmly believe and depend on him as that omnipotent God who hath raised Christ from the dead 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently Paraphrase 22. Having therefore by yielding obedience to the Gospel preached to you brought your minds without all mixture of hypocrisie to the sincerity and purity of Christian charity be careful that ye continually persevere in the exercise and practice of that vertue one toward another 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Paraphrase 23. Considering that ye are regenerate to a new life not by any humane mortal but supernaturall immortall means even by the word of Christ who liveth for ever and whose will is now immutably revealed in the Gospel and consequently must be answered with the constancy and perseverance of your obedience 24. For all flesh is as grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away Paraphrase 24. For whereas all humane things perish and fade away see Jam. 1. 10. and come suddenly to nothing from the greatest beauty and glory and accordingly the Jewish carnal external ordinances are now abrogated 25. But the word of the Lord endureth for ever and this is the word which by the Gospel is preached unto you Paraphrase 25. The word of God now revealed to us by Christ shall never be abrogated but continue and last for ever and this is that Gospel which hath been preached to and received by you from which therefore you must not fall off to Judaism again whatever your temptations or allurements are from the Jews or Gnosticks Annotations on Chap. I. V. 2. Sprinkling of the blood What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprinkling of the blood of Jesus Christ will be discernible by observing that it is in the same case and so in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience preceding By this it appears that it must be taken in a Passive sense so as they are susceptible of it who are here said to obey that is so as the believers here through the sanctification of the Spirit shall be sprinkled with that blood The only question is what notion of our being sprinkled with Christ's blood is here referred to For more possible notions there are of which the matter is capable The principal that in reference to the practice Exod. 24. 8. where the people are sprinkled with blood by way of obsignation of the Covenant between God and them for upon reading of the Covenant in the audience of the people and upon their professing All that the Lord hath said we will do and be obedient v. 7. it follows v. 8. Moses took the blood and sprinkled it upon the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Were it not for that last clause concerning all these words it might still be uncertain what part of the Covenant it was whether only that on God's or that also on the peoples part which was thus signed and consequently signified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling of blood but
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
1. 350. 2. Fulfill the word 652. 2. Fulfilled 21. 2. 28. 2. 337. 1. Fulness 495. 1. Fulness of God 621. 2. Fully come 337. 1. a thousand six hundred Furlongs 920. 2. G. Gabbatha 323. 1. Gadara 46. 2. Gained 286. 1. 433. 1. Gainsaying 851. 1. Gaius 846. 1. Galatians 595. Galilee of the Gentiles 2â— 2. out of Galilee no prophet 292. 2. Gall of bitterness 360. 2. Gates of hell 84. 1. 760. 2. Gather together 616. 2. our Gathering together unto him 679. 1. which God Gave 862. Genealogies 687. 1. General Epistle 770. 842. General assembly 764. 2. Generation 6. 1. 116. 1. Generation of vipers 832. 2. declare his Generation 361. 2. Genesaâ—et 77. 2. Gentiles 292. 1. reigne over the Gentiles 507. 1. times of the Gentiles 256. 1. Gentleness 586. 1. in the holy Ghost 483. 1. Gift of the holy Ghost 338. 2. 351. 2. Gift 79. 1. 112. 1. 743. 2. good Gift 644. 1. heavenly Gift 738. 2. gave Gifts 623. 1. Gird 233. 1. I will Give him 879. 2. Give repentance 710. 1. there was Given him 915. 1. my Father Giveth me 286. 1. 668. 1. oile of Gladnesse 132. 1. Glory 8. 2. 85. 2. 270. 1. 443. 2. 484. 1. 547. 1. 619. 2. 748. 2. 804. 1. 810. 1. 812. 2. Glory of Christ 326. 1. 776. 1. 851. 1. Glory which thou hast given me 287. 2. Glory of God 455. 2. Glory of God in the face of Jesus 804. 1. weight of Glory 576. 2. Glorifie God 919. 1. Glorious Gospel 687. 1. Glorying 291. 1. Gnashing of teeth 46. 1. God 670. 2. God blessed for ever 484. 2. is not of God 832. 1. neither bid him God speed 844. 2. Godlinesse 694. 2. Godliness is gain 695. 2. Goeth not out 846. 1. Gog 941. 2. Gog and Magog 916. 2. Gold 11. 2. 797. 2. Gold of the Temple 112. 2. Gold tried in the fire 882. 1. Gold silver 518. 2. Gone out 205. 1. Gone up 409. 2. Good 32. 2. 98. 1. it is Good 532. 1. Good gift 644. 1. Good manners 564. 2. Good things 245. 2. Good will 196. 1. Good word of God 739. 1. Good work 692. 1. Good works 32. 2. 720. 1. Gospel 3. 2. 919. 1. everlasting Gospel 191. 1. 919. 1. my Gospel 449. 2. Governments 552. 2. Governor 198. 1. Grace 189. 1. 410. 1. 620. 1. 786. 2. 769. 1. 629. 1. 768. 2. Grace abound 585. 1. my Grace 637. 2. Grace of life 798. 2. Grace for Grace 799. 1. throne of Grace 734. 2. Grace and truth 768. 2. Grant 191. 1. Grasse 901. 1. Grasse of the field 38. 2. green Grasse 898. 1. Great 945. 1. Great city 919. 2. Great commandement 108. 2. Great men 892. 2. ran Greedily 852. 1. Greeks 292. 1. 307. 1. 350. 1. in a Green tree 264. 1. Grieved 504. 1. Grievous 643. 1. Grinde to powder 104. 2. Grudge not 784. 1. Guilty of the body 132. 1. H. an Haeretick 721. 1. Hand 156. 2. is at Hand 679. 2. 680. 1. thy Hand 344. 2. with my own Hand 724. 2. holy Hands 690. 1. lay Hands on 360. 1. 700. 1. Hands which hang down 764. 1. Handle not 656. 1. Hand-writing 655. 1. on these two Hang all 108. 2. Hanged himself 137. 1. Hard 821. 1. Hardeneth 485. 2. Harme 433. 2. Harmelesâ—e 56. 1. Harpes 888. 2. Harvest 920. 1. what I Hate that I doe 472. 1. Hath not the Father 829. 2. Hath the Sonne 829. 2. Have 74. 1. 234. 2. 340 2. Head 548. 1. 624. 2. dishonours his Head 547. 1. power on her Head 547. 2. 548. 1. one of his Heads 912. 2. falling Head-long 137. 1. 334. 1. Heard 617. 2. 776. 1. 736. 1. ye have Heard 828. 1. Hear 29. 2. Hear in the ear 56. 2. Hearing 301. 2. Hearken 384. 1. Heart 768. 2. whose Heart God hath opened 832. 2. Hearts 188. 1. Heaven 631. 1. things in Heaven 652. 1. Heavens 104. 2. 819. 2. Heavens and earth 650. 2. 818. 1. Heavens were of old 818. 1. Heavenly 275. 1. Hebrew 323. 1. Hebrew tongue 422. 1. Hebrew 292. 1. 725. take Heed 34. 1. if sons then Heires 477. 1. Heires of salvation 729. 1. Hell 62. 2. 944. 1. gates of Hell 84. 1. 760. 2. Help 226. 1. Helps 552. 2. Henceforth 116. 2. 133. 1. 920. 1. God's Heritage 806. 1. Herodians 116. 2. Hid themselves in dens 892. 2. Hide a multitude of sins 787. 1. Hidden man of the heart 797. 1. High 945. 1. High places 631. 1. God's High-priest 200. 2. High-priests 198. 1. kindred of the High-priest 344. 1. Higher powers 499. 1. in Himself 591. 1. Hold to the one 37. 2. lay Hold 704. 1. lay Hold on eternal life 812. 1. Hold the truth in unrighteousnesse 443. 1. Holy 532. 2. Holy Ghost 326. 2. full of the Holy Ghost 350. 2. praying in the Holy Ghost 853. 2. Holy ground 807. becometh Holinesse 718. 2. keepers at Home 719. 2. Honour 656. 2. 699. 2. 798. 2. 812. 2. double Honour 699. 1. marriage is Honorable 767. 1. Hope 192. 1. 478. 2. 731. 1. Hopeth all things 556. 1. Hoping for nothing again 211. 1. Horn of salvation 190. 2. Horns 914. 2. Hosanna 103. 1. mine Host 846. 1. that day and Hour 172. 1. about the sixth Hour 323. 1. House 115. 2. 333. 2. 367. 1. 566. 1. 731. 1. House of God 693. 2. House of Onesiphorus 707. 1. Church in their House 566. 1. Houses brethren 818. 2. House-top 57. 1. 123. 1. my God will Humble me 522. 2. in his Humiliation 361. 2. Humility 656. 2. Hundred-â—old 74. 1. 96. 2. Hunger and thirst 210. 1. Husk 241. 1. sung an Hymne 133. 2. Hymnes 630. 1. Hypocrisie 780. 2. Hypocrites 34. 2. 124. 2. I. James 562. 1. 601. 1. 770. James the lesse 181. 2. Jannes and Jambres 711. 2. Idle word 68. 2. 70. 2. Idol is nothing 535. 1. Idols 841. 2. keep from Idols 526. 2. meats offered to Idols 397. 1. Idolaters 525. 1. wholly given to Idolatry 405. 1. Jeremie the prophet 745. 1. say they are Jewes 875. 1. Jesting 628. 1. testimony of Jesus 865. 1. Jezabel 680. 2. 877. 1. If 234. 1. 709. 2. make an Image to the beast 915. 1. Impossible 739. 2. Impute sin 455. 1. Imputed for righteousnesse 455. 1. In 621. 2. In the 145. 1. In thee 605. 1. I In the Father 312. 2. you In me 313. 2. I In you 313. 1. Incense 888. 2. time of Incense 187. 1. Incontinence 532. 1. 801. 1. Incorruptible 540. 1. Indebted 229. 1. meat Indeed 244. 1. 288. 2. Infirmities 479. 1. 607. 1. took our Infirmities 46. 1. Inhabiters of the earth 899. 2. Inheritance 616. 2. Inlightened 738. 1. Iniquity 555. 2. 682. 2. 828. 1. Inner man 797. 1. that he may Instruct him 516. 1. Instructed in the law 450. 2. before Instructed 76. 1. make Intercession 49â— 1. Intercessions 689. 1. private Interpretation 813. 2. easy to be Intreated 586. 1. Intruding 6â—5 2. Intrusted 453. 2. first of John 822. second of John 842.
themselves the name of Jewes professing to be of that religion great friends to Moses's Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward himself alone that is by looking on himself absolutely and not only in conjunction or comparison with other men which is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that belong to every man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he shall upon examination approve of this is also well-pleasing to God V. 20. Forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus out of Hesychius a scheme or image of a whole matter but this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 painting to the life and interprets the place of the Jewish Doctor who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be observed and is best express'd by in So in Pausanias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in metu versari to be in a condition of fears or dangers So here ch 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that being in uncircumcision that is in the Gentile state do yet beleeve and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
is ordinarily thought sufficient to have the testimony of two or three creditable men and then sure Gods testimony from heaven is much more worthy of belief And this testimony now produced for the truth of cur belief in Christ is evidently the testimony of God 10. He that believeth on the Son of God hath the witnesse in himself he that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son Paraphrase 10. He therefore that thus believeth in Christ and in despight of the Gnosticks A postasie acknowledgeth the Son of God to have come truly in the flesh hath no reason to fear having Gods testimony to secure him And he that after all this when God hath so testified in plain words This is my beloved Son c. doth still refuse to believe it he makes God a lyar in not believing his testimony of Christ 11. And this is the record that God hath given to us eternal life and this life is in his Son Paraphrase 11. And the sum of this testimony of Gods concerning Christ is that the way that Christ hath put us in is the true way to eternal blisse and that this is to be had by following the example and precepts of Christ whom therefore in that voice from heaven he commanded all men to hear 12. He that hath the Son hath life and he that hath not the Son of God hath not life Paraphrase 12. He that doth so that thus insists on Christ's doctrine and pattern set before him is as sure of attaining this blisse as if he were already possess'd of it and he that doth not hath nothing to doe with it 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God Paraphrase 13. This I have said to all you that are true believers to give you assurance that salvation and all that on Gods part belongs to it is made over to you in Christ that you may be incouraged to continue in the faith and wholly depend on Christ for all that belongs to you with all the confidence imaginable and so never fall off in time of worldly pressures 14. And this is the confidence that we have in him that if we note b aske any thing according to his will he heareth us Paraphrase 14. And of this confidence this is one speciall branch that we come boldly and freely see Joh. 7. a. to make our request to him depending on that promise which God in Christ hath made to us viz. that he will hear all the faithfull requests of his servants but that promise with these limitations first that what they aske be according to Gods will not only not abhorrent from it but truly agreeable to it and secondly according to his wisdome that which at that time to that person he judgeth fit to be granted him and neither contrary to any thing he hath decreed or such that by any accident God sees either hurtfull or not usefull or lesse profitable to him thirdly that he aske in faith resolved to stick fast to God whatsoever comes to use no means of obtaining his desires but such as are perfectly acceptable to him see Jam. 1. 6. 15. And if we know that he hears us whatsoever we aske we know that we have the petitions that we desired of him Paraphrase 15. And if this of Gods hearing our prayers be universally true of all whatsoever that are thus qualified then in proportion it must be true of every particular petition which we have or shall aske of him 't is certain that he heareth and granteth it instantly and will actually in his time and in that manner and way that he sees best for us though not instantly of in the kind which we aske most infallibly bestow it on us 16. If any man see his brother sin a sin which is not unto death he shall aske and he shall give him life for them that sin not unto death There is a note c sin unto death I do not say that he shall pray for it Paraphrase 16. One instance of this I shall mention to you If any man see his fellow-Christian fall into any deliberate sin yet so as not to refuse admonition or contemne advice to reform that is if he that thus sins do not remain incorâ—igible under the censures of the Church then in that case it is the duty of the Church and of each particular Christian to pray to God for him that he will pardon his sin and raise him speedily by his grace to that state from whence he is fallen and for any such essence not obstinately continued in God will thus hear the prayers of the Church for him But this not so that God will upon any intercession pardon him before his returning and repenting but that the Church may admit such an one to repentance and upon his approving his sincerity of repentance receive him by imposition of hands and blessing and absolution But in case he goe on contumaciously and incorrigibly there is then no mercy under the Gospel for such nor promise that the prayers of the Church shall be available for such 17. All unrighteousnesse is sin and there is a sin not unto death Paraphrase 17. 'T is true indeed all deliberate sin is such as is not reconcileable with the fear and love of God and consequently mortiferous without repentance yet some difference there may be in this and some that have sinned may not yet be so contumacious so desperately incorrigible as others and of those I now speak 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not Paraphrase 18. As for these deliberate sinnes which are not look'd on as sins unto death mortiferous in so high a degree we know that a pious person see note on c. 3. d. will not be guilty of any of them he useth all care and diligence to keep himself pure that the devil or tempter get no hold on him 19. And we know that we are of God and the whole world lieth in wickednesse Paraphrase 19. And we know that we Christians have by our profession undertaken pure and pious lives are elevated to God whereas the wicked riotous mulitude of Gnosticks c. are setupon nothing else but villany Exod. 32. 22. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life Paraphrase 20. But against the doctrines and infusions of these we are armed sufficiently by Christ who we are sure is come in the flesh and came on purpose to instruct us in the knowledge and