spoken of in both verses the impious carnal Gnosticks this of their wicked lives is supposed in the 8 th verse having been already ver 6. sufficiently express'd and so as of them whose lives of carnality and pretensions of perfection were so contrary it had been affirmed ver 6. that they lie and doe not the truth so in that 8 th verse 't is said with little change they deceive themselves and the truth is not in them which only adds to the former the consideration of their danger that they thus brought upon themselves they flattered themselves to their ruine whereas v. 9. If they would acknowledg their sins and danger and forsake them and flie to God for pardon upon repentance he having promised it to such would be faithfull and just to forgive them their sins would deal with them according to his promise And then follows v. 10 If we say that we have not sinned which is directly all one with we have not sin v. 8. see Ntoe on c. 3. a. that is if these men that thus live pretend still that they are the perfect as of their followers in Irenaeus we read that they called themselves the spiritual and affirmed that all the foulest actions did no more pollute them then gold was polluted by being in the mire or the sun beams by shining on a dunghill they make God a lyar which is an addition to their lying first ver 6. and then deceiving themselves v. 8. and so frees these repetitions from tautologie that is directly give God the lie who hath every where declared such actions as these men practised confidently abominable pollutions c. to be most vile and most punishable sins And so this appears to be the full meaning of this verse and being so leaves no place of disputing from hence whether of any regenerate man it can be said at any time that he hath not sinned in that notion which belongs to that phrase in these Epistles of S. John and is explained Note a. on ch 3. to belong to wilful advised deliberate sin for sure these Gnostick soul livers were farre from regenerate men That this is the full meaning of the place will farther appear by the words immediately subsequent ch 2. 1. These things I write unto you that ye sin not which are very fitly adapted to this purpose for there is no such way to perswade men not to fall off into those soul sins that now solicited them as this of undeceiving them in this point and assuring them that if they lived Gnostick lives they should never be deemed perfect men which as long as they entertained themselves with any hopes of nothing could convince them of the necessity of so saking them Whereas any other way of understanding the place would not tend to that end of exhorting and warning them not to sin For if it were to be understood of all the best mens being guilty of sinne how could that be a way of inforcing on them their duty of not sinning Many more arguments might be used by refuting all other imaginable interpretations of this place to confirm this but this one of the Context may be sufficient which accordingly in the next Chapter pursues the same subject more expresly Hereby we know that we have known him that we are true Gnosticks indeed and not those that falsly assume that name truly perfect men such as Christianity was designed to make us if we keep his commandements v. 3. practise those vertues of purity and charity which Christ commandeth and then v. 4. just as here in this Chapter but more largely and explicitly then in this verse He that saith I have known him that is calls himself a Gnostick perfect man and keepeth not his commandements lives so contrary to the rules of piety and purity and all Christian vertue as these pretended Gnosticks doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lyar just as c. 1. 6. we lie and the truth is not in him as c. 1. 8. the truth is not in us But who so keepeth his word v. 5. that is lives according to the strict commands of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this man hath the love of God been truly perfected he may on some grounds of truth pretend to perfection of charity toward God to which these Gnosticks falsly pretended and so was the occasion of all this discourse of pretended perfection when men live in vile sins as after of that perfect love which if truly such casteth out fear ch 4. ◠CHAP. II. 1. MY little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father Jesus Christ the righteous Paraphrase 1. My tender Christians I write this to you which I have last written v. 6 7 8 9 10. see ch 1. note b. to deterre and forewarn you of this deceit that so many are now fall'n into that you may not be drawn away into the heresie and impurities of the Gnosticks either by following them into unclean bestial sins or by depending on and pretending to such a perfection in your selves which may secure you in any one act of deliberates sin but that if you have fallen or shall fall into any such act that then persently you confesse it and forsake it freely and lay hold on Christ who for your encouragement you may know is on God's right hand acting as an advocate for those that have sinn'd and now reform and amend their lives and when the Church praies to him for any laps'd sinner he is just and faithfull to perform his promise to hear the Churches prayers and to present them to his Father and to manage all that belongs to such to their best advantage 2. And he is the propitiation for our sins and not for ours only but also for the sins of the whole world Paraphrase 2. And he having entred by blood into the holy place that is having died for us and gone to heaven where he is now invested with power which he exerciseth in our behalf is a powerfull means of reconciling God to us of obtaining free pardon for our sins on condition of our giving of our selves up to new life and not for ours onely but for all the sins of all the world of men on condition of faith in Christ and new life 3. And hereby we do know that we know him if we keep his commandments Paraphrase 3. And this is a character by which it may be discerned whether we truly know Christ or no as the Gnosticks call themselves by that name which signifies knowledge 1 Tim. 6. 20. that is whether we have a right notion of Christ as he is our advocate v. 1. and propitiation for our sins v. 2. and of his Gospel or no viz. if we do what he commandeth us to do live obedient to the directions of Christ see note on c. 1. b. 4. He that saith I know him and keepeth
not his commandements is a liar and the truth is not in him Paraphrase 4. He that undertaketh to be a Gnostick or perfect Christian that is one that hath more perfection of divine knowledge and love of God v. 5. then all others if he expresse not this in a pure and holy life is the greatest hypocrite in the world see c. 1. note b. 5. But whoso keepeth his word in him verily is the love of God perfected hereby know we that we are in him Paraphrase 5. But the observing his commands is the onely sure argument that he that doth so is a perfect lover of God truly so called the appellation being falsely assumed by the Gnosticks and an argument of evidence to himself that he is a branch a member of Christ as the Gnosticks boast that they are and that whatsoever they doe it cannot make them cease to be so see note on c. 1. b. 6. He that saith he abideth in him ought himself also so to walk even as he walked Paraphrase 6. He that pretends to be a member of Christ see Joh. 15. 4. doth by that engage himself to live as Christ lived or if he doe not to give over so pretending 7. Brethren I write no new commandment unto you but an old commandment which ye had note a from the beginning the old commandment is the word which ye have heard from the beginning Paraphrase 7. 'T is not any new matter which I now discover or write unto you but that which you were taught at the first preaching the faith unto you and that which was taught you so early may deserve to be styled an old commandment 8. Again a new commandment I write unto you which thing is true in him and in you because the darknesse is past and the true light now shineth Paraphrase 8. 'T is that indeed that Christ called a new commandment and so it is in comparison with the Mosaical Law to which Christ hath added some degrees of perfection but that is no prejudice to it it is not the lesse true for being so nor the lesse considerable to you but ought in all reason as proclaim'd by God from heaven and Christ sent on purpose to preach it to be look'd on as a thing wherein we are at this time concerned most particularly those dark imperfect shadows of the Mosaical oeconomy being now at an end and the more perfect Christian precepts which are to take place and to turn out the Mosaical performances being already as the Sun risen and shining in our Horizon in full force obligatory to all Christians 9. He that saith he is in the light and hateth his brother is in darknesse even until now Paraphrase 9. This consideration obligeth you to all Christian practices actions of light particularly that of charity and kindnesse to all your fellow-Christians contrary to those emulations and contentions and seditions and persecutings of their fellow-Christians that are observable in the Gnosticks among you 10. He that loveth his brother abideth in the light and there is no occasion of stumbling in him Paraphrase 10. He that is thus charitably disposed and inclined is the true Christian and hath little occasion to insnare him in any sin little temptation to any ill most of the suns that men fall into flowing from this original of uncharitablenesse see Mat. 6. 22. 11. But he that hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth because that darknesse hath blinded his eyes Paraphrase 11. For as the dark keeps any man from discerning which way to go so doth uncharitablenesse obstruct all Christian practice 12. I write unto you little children because your sins are forgiven you for his names sake Paraphrase 12. A precept I have v 15. which I desire to enforce upon all sorts of you First on the tender Christians among you because God hath been so kind to you as to forgive your sins for Christ's sake which will be an engagement to you v. 15. to take off your love from the world and place it on God 13. I write unto you fathers because ye have known him that is from the beginning I write unto you young men because you have overcome the wicked one I write unto you little children because ye have known the Father Paraphrase 13. The same I have for you the most antient for you know Christ which is agreeable to those of your age to know the Antient of days and that may be an engagement to you to love whom you know And so 't is likewise for yong men to whose age it is agreeable to entertain ambitions and desires of conquering and have been enabled by God to do so to overcome the evil one both the devil and every other that can mean you any hurt and if you adhere fast to Christ all temptations of the world or devil Which sure is an engagement to you not to love the world which you have overcome And for you little ones again your knowing of the Father is an obligation to love him with a most filial love 14. I have written unto you fathers because ye have known him that is from the beginning I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Paraphrase 14. And again I reiterate and reinforce this exhortation upon you antient men as I did before to impresse it the deeper and so on you young men also and the exhortation on which I lay so much weight to you all is this 15. Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him Paraphrase 15. Love not the world nor any thing in it for whosoever doth so that man hath not that love of God which is prescribed now under the Gospel of parting with all when he calls for it and following him 16. For all that is in the world the lust of the flesh the lust of the eyes and pride of life is not of the Father but is of the world Paraphrase 16. For all that is in estimation in the world those things that tend to our sensual pleasures profits honors and the like and the desires that are fastned on those objects which are so observable all of them in the Gnosticks first their filthy abominable lusts secondly their love of the world which makes them deny Christ rather then incur persecution by professing him and thirdly their looking on themselves as men of deepest knowledge and priding themselves in those perfections are all from an earthy not an heavenly principle 17. And the world passeth away and the lust thereof but he that doth the will of God abideth for ever Paraphrase 17. And all these all wherein they so delight themselves what are they but poor momentany transitory things whereas obedience to God's will helps us to
being in Galilee and his Apostles most of them being born there that he was of the sect and doctrine of the Galileans that no acknowledgement or tribute was to be paid to the Emperour 14 And when they were come they say unto him Master we know that thou art right and carest for no man for thou regardest not the person of men but teachest the way of God in truth Is it lawful to give note a tribute to Caesar or not Paraphrase 14. that thou wilt freely speak thy mind what danger soever come of it and not suffer the fear of Caesar to restrain thee from telling us the will of God 15. Shall we give or shall we not give But he knowing their hypocrisie said unto them Why tempt ye me Bring me a penny that I may see it Paraphrase 15. the treacherousnesse of their designe under those fair words 16. And they brought it And he said unto them Whose is this image and superscription And they said unto him Caesars Paraphrase 16. See Note on Mat. 22. c. 17. And Jesus answering said unto them Render to Caesar the things that are Caesars and to God the things that are Gods And they marvelled at him 18. Then come unto him the Sadducees which say there is no resurrection and asked him saying Paraphrase 18. Mat. 22 23. no future state after this life 19. Master Moses wrote unto us If a mans brother die and leave his wife behind him and leave no children that his brother should take his wife and raise up seed unto his brother 20. Now there were seven brethren and the first took a wife and dying left no seed 21. And the second took her and dyed and left no seed and the third likewise 22. And the seven had her and left no seed last of all the woman dyed also 23. In the resurrection therefore when they shall rise whose wife shall she be of them for the seven had her to wife 24. And Jesus answering said unto them Doe ye not therefore erre because ye know not the Scriptures neither the power of God Paraphrase 24. The doctrine of the scriptures concerning the resurrection and the power of God in bringing it to passe 25. For when they shall rise from the dead they neither marry nor are given in marriage but are as the Angels of God which are in heaven 26. And as touching the dead that they rise have ye not read in the book of Moses how in the bush God spake unto him saying I am the God of Abraham and the God of Isaac and the God of Jacob Paraphrase 26. See Note on Mat. 22. d. 27. He is not the God of the dead but the God of the living Ye therefore doe greatly erre Paraphrase 27. Those therefore were then alive when God said this of them which was long after their death 28. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him Which is the first commandement of all 29. And Jesus answered him The first of all the commandements is Heat O Israel the Lord our God is one Lord. 30. And thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and with all thy strength this is the first commandement Paraphrase 30. Understanding v. 33. 31. And the second is like namely this Thou shalt love thy neighbour as thy self there is none other commandement greater then these 32. And the Scribe said unto him Well Master thou hast said the truth for there is one God and there is none other but he 33. And to love him with all the heart and with all the understanding and with all the soul and with all the strength and to love his neighbour as himself is more then all whole burnt-offerings and sacrifices Paraphrase 33. And the real substantial performance of all duties both towards God and Man is to be preferred before all those ritual performances that Religion is generally placed in 34. And when Jesus saw that he had answered discreetly he said unto him Thou art not farre from the kingdome of God And no man after that durst ask him any question Paraphrase 34. This account of thine argues that thou art not farre from being a Christian the doctrine of the Gospel containing little more in it beyond this 35. And Jesus answered and said while he taught in the Temple How say the Scribes that Christ is the son of David Paraphrase 35. How comes it to be generally resolved by the Doctors of the Law out of the Scripture 36. For David himself said by the holy Ghost The Lord said to my Lord Sit thou on my right hand till I make thine enemies thy footstool 37. David therefore himself calleth him Lord whence is he then his son And the common people heard him gladly 38. And he said unto them in his doctrine beware of the Scribes which love to go in long cloathing and love salutations in the market places 39. And the chief seates in the Synagogues and the uppermost roomes at feasts 40. Which devoure widows houses and for a pretense make long prayers these shall receive greater damnation Paraphrase 40. Ma. 23. 14. 41. And Jesus sat over against the treasury and beheld how the people cast money into the treasury and many that were rich cast in much Paraphrase 41 in the Temple over against the chest into which the free-will offerings were cast for pious and charitable uses Lu. 21. 1. 42. And there came a certain poor widow and she threw in two mites which make a farthing 43. And he called unto him his disciples and saith unto them Verily I say unto you that this poor widow hath cast more in then all they which have cast into the treasury 44. For they all did cast in of their abundance but she of her note b want did cast in all that she had even all her living Paraphrase 44. having scarce enough for her self yet out of that very little hath been liberal and Annotations on Chap. XII V. 14. Tribute Judas of Galilee called indifferently Gaulonita and Galilaeus was saith Josephus head of a fourth sect among the Jews see Antiq. l. 18. c. 2. and having Saddok a Pharisee joyned to him he sollicited the people to defection telling them that God was to be their only Master and Prince and no mortall to be acknowledged such that the requiring a taxe from them if it were payd by them was a manifest profession of servitude and that 't was their duty to vindicate their liberty by which means he raised a great sedition among the Jews and was the cause under pretence of defending the publick liberty of innumerable mischiefes to the nation Of this sect 't is possible they suspected Christ might be a favourer and the rather for his being counted a Galilean and that therefore they now come and aske him this question And though he answer most
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
to avoid the persecutions which the Jewes raised against the Christians Gal. 6. 12. and on the other side thought it lawfull to offer sacrifice to Idols 1 Cor. 8. to comply with the heathens because as they said an idol was nothing and yet farther worshipped the images and pictures of Simon and Helena and so as Eusebius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretending to have turned Christians and so to have changed the idolatry and superstition that before they lived in for the pure and sober rules of life taught by Christ they fell neverthelesse back again to all that which they seemed to have forsaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling down to the pictures and images of Simon and Helen worshipping them with incense and meat and drink-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for their more secret and hidden actions they were such as would astonish any to heare them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the superlative impurity and abomination that was in them This I suppose will be a key of entrance into the designe and meaning of this Epistle wherein the Apostle willing to fortifie the Roman converts against the danger of these superseminations confutes these doctrines of the Gnosticks especially that of complying with the Jewes concerning the necessity of observing the Judaical Law and here first gives a character of them as they agree with the heathens in Idolatry and all kind of wickednesse unnaturall uncleanness v. 29. c. and by their living so contrary to the Law shew what little reason they have to pretend to the observing of it when indeed 't is the inward purity of the heart and actions and not the outward Circumcision of the flesh which the Law principally aimed at That these Gnosticks are the men here referr'd to may farther appear by comparing this place especially v. 27. with the discourse of the Gnosticks in S. Jude directly parallel to this see Note on Jude d. and so by their character here v. 29. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication and inordinate desires compared with many other places of the Epistles Gal. 5. 19. Eph. 5. 3. Col. 3. 5. and the pride c. v. 30. with 1 Tim. 6. 4. and the like in the other particulars V. 23. Glory The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here seems to referre to the notion or use of it Exod. 24. 16. where it is said of Gods presence and appearance there in the Mount Sinai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord abode upon the mount From whence it is that the word schechinah abiding is ordinarily used to signifie this or the like glorious appearance or presence of God and is directly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here Now of God's appearance on Mount Sinai it is to be observed 1. that God did not there exhibite himself in any bodily shape onely glorious appearances there were ver 16. as it were a paved work of Sapphire stone c. and the sight of the glory of the Lord was like devouring fire ver 17. but saith Moses Deut. 4. 15. Ye saw no manner of similitude in the day that the Lord spake to you in Horeb. And this is there press'd by Moses to enforce Gods commandement that they should not corrupt themselves and make them a graven image the similitude of any figure the likeness of male or female the likeness of any beast of any winged fowle of any thing that creepeth on the ground of any fish c. Now of these followers and worshippers of Simon the Gnosticks it is sufficiently known first that they affirmed Simon to be the supreme God distinctly he that appeared in Sinai so saith Cyrill of Jerusalem Cat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Simon at Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he presumed to say of himself that he was he that appeared on Mount Sinai as the Father Secondly that he had a statue erected to him at Rome inscribed To Simon the holy God and so also his whore Helena saith Eusebius see Note e. and both of them worshipp'd by them Nay moreover 3dly that the Gnosticks complied with the other heathen Idolaters partaking of their sacrifices and feasts and so were guilty of all kind of Idolatry Of these therefore the Apostle may be believed to speak here particularly and to lay to their charge 1st That they changed the glory of God that is the glorious appearance of his in Mount Sinai wherein yet there was no similitude seen into an image or similitude of a man viz. of Simon Magus a bodily shape of a meer mortal man whereas the immortal God that appeared in Sinai was never seen in any such shape 2 dly That in doing this they are guilty of that great sinne of Idolatry there forbidden upon this ground of their seeing no similitude in Sinai viz. of worshipping the imâ—ge of a man and of flying and four-footed and creeping things which are here repeated as the very things that had been there interdicted And though it be true of the Gnosticks that by their joyning with the heathen Idolaters they were literally guilty of worshipping every one of these here named yet their worshipping of Simon and Helen alone is sufficient to own all the charge that is here laid on them The worshipping of one sort of the things forbidden the likenesse of the male and female being as direct a breach of the Commandment which forbad that and others also as the worshipping of all and each of them would be This is after set down more succinctly ver 25. They turned the truth of God into a lie that is either the true story Exod. 24. where no similitude was seen into this false story of Simon there appearing or else transformed that infinite invisible Deity into an image or idol and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above and beside the Creator of heaven and earth worshipp'd also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this creature vile sinfull creatures of his Simon and his whore This phrase of turning or transforming the glory c. seems to be borrowed from Psal 106. 20. They made a calf in Horeb and worshipped a graven image thus they turned their glory into the similitude of a calf that eateth hay c. As they there that saw no similitude in the mount yet made one presently viz. the similitude of a calf so these Gnosticks here making Simon to have appeared in Sinai as the Father make him an image and statue to worship him in it Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory somewhat hath been said before Note on Mat. 3. k. and more will be added Rom. 9. b. V. 25. More then the Creator Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for above one instance will suffice in the Epistle of Eleazar the High-priest to Ptolemey telling him by way of great acknowledgement and gratitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things that are profitable to you though they be above nature we
observable for very great proficiency in the faith and endurance of persecutions for it and therefore I cannot but rejoice and even boast of you Annotations on Chap. II. V. 1. In vain The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty idle vain is known to be proportionable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the third Commandement and many other places being rendred vain doth yet signifie false viz. empty or void of truth And so here being applied to S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entrance unto them that is his first preaching the Gospel to them it doth not signifie the uneffectualness of it or want of success among them for that he had spoken of c. 1. 9. but as the consequents here manifest the fallaciousness or treacherousness of his aime in coming which that it was not imputable to him He here proves v. 2. by remembring them of the entertainment which he found at Philippi very farre from such as would encourage a worldly designer from going any farther nothing but persecution and tribulations and then ver 3. he expresly addes to this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our exhortation was not out of deceit or that I might deceive V. 2. Contention The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strife or contention may be taken in an Active or in a Passive sense that is either for labour or sufferance both in an high degree In the former sense it is when Christ commands us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strive to enter in at the straight gate that is to be very diligent and industrious In the latter it is Heb. 12. 1. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferance and persevering and afflictions mentioned before c. 11. and after v. 2 c. so Phil. 1. 30. and Cor. 1. 29. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving is bearing suffering afflictions and so more fit to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toyling or suffering hardship there for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the 〈◊〉 or pains in bearing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in doing ver 9. So 1 Tim. 4. 10. where we ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer reproaches the Kings MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we combat that is suffer persecutions which is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also which they that doe doe it in hope and trust in the living God which can and will reward all their sufferings And this is agreeable to the naâ—ure of the agones combats or games among the Grecians whereof the Poet saith Multa tulit fecitque it is made up of doing and suffering both And so we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combat of sufferings Heb. 10. 32. and of the women Phil. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which combated or contended that is suffered persecutions together with me in the Gospel And so here it is to be taken in this latter sense though that also added to the former endurance and diligence both great industry and labour in preaching the Gospel to them and withall great persecution for so doing For so it is in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferings and contumelious reproachfull usage such are scourgings c. and thus Phil. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same combat is the enduring persecution expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 27. the word used in the agones So 2 Tim. 4. 7. the fight or combat seems to referre to that which he had then lately past through at Rome before Nero's tribunal v. 16 17. V. 3. Deceit That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies deceit errour is used not onely Passively for being deceived by others but especially Actively for deceiving and seducing others will appear at large Note on Iude f. And so also that in the Epistles it referres especially to these grand seducers that were then a-foot so rife in the Churches the Gnosticks whose heresie being accompanied with so much uncleanness and carnality wheresoever the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seduction is joyned with words that expresse or intimate that there is great reason thus to interpret it Thus Theophylacts gloss intimates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I teach not any impurity such as are the doctrines or practices of the Magi and Sorcerers And accordingly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleanness and that word signifies all manner of unnatural lusts being subjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit or seduction it must be thought to referre to these practices of those seducing hereticks to whom S. Paul desireth to oppose his own dealing among them at once vindicating his own simplicity and uprightness and accusing them for the contrary He came meerly to convert them from all the villanies that they while they were Idolaters had lived in and doing so suffered great hardship of persecutions but they which took sure care not to be persecuted infused into them all false heretical doctrines and corrupt practices uncleanness and villany They shly stole in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. took all boldnesse and confidence to preach publickly the Gospel unto them V. 5. Used we flattering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies talk discourse of men and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be on the tongues of men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be talked of for flattery to be accused by men for this fault Ib. Cloke of covetousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only an occasion and pretence but also an accusation or charge against any So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a charge an occaesion against any and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a long specious oration in accusation of any man therefore the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be a false print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuso for that will best agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words that note accusing and suspecting that went before And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is either a true or false accusation So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are clancular depravings of men's reputations raising suspicions of them so Dan. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sought some occasion that is accusation against Daniel As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned with it that signifies sometimes unnatural lusts and filthiness as hath been formerly shewed Note on Rom. 1. h. and so it seems to signifie here and to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleanness v. 3. so notorious among the Gnosticks which were the pest of Christianity at that time V. 6. Burthensome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weight is here taken for the censures of the Church the exercise of that Apostolical authority and severity so 2 Cor. 10. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letters that had a great deale of weight that is severity threatning of censures
and such as thou shalt find to be such inflict the censures of the Church upon them that thou mayest reduce and reform them by that means 14. Not giving heed to Jewish fables and commandements of men that turn from the truth Paraphrase 14. That they may no longer hearken to those mystical Cabalistical explications of the Old Testament which the Gnosticks use and to false doctrines of those which under pretence of Christian liberty corrupt seducible persons and pervert them from the Gospel 15. note d Unto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled Paraphrase 15. To a Christian that doth all things with a pure conscience all kinds of meats c. are lawful but to impure unchristian Gnosticks every thing they doe though it were in it self lawful would become a matter of sin to them their wicked life hath so blinded their judgment that they cannot judge aright what is lawful what not 16. They professe that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate Paraphrase 16. They call themselves Gnosticks assuming to themselves especial knowledge of God but their lives are quite contrary to all piety and acknowledgment of God guilty of all detestable unnatural sins disobedient to all that are placed over them in the Church not wrought on by any admonition and quite contrary to all Christian practice Annotations on Chap. I. V. 2. Before the world began Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies an age or long space of time see Note on Luk. 1. p. by analogie with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies antient or long agoe but not alwaies eternal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being spoken not of a decree but of a promise of Gods and such as cannot be broken without lying which must therefore signifie such a promise which was made to some body and not only his secret unrevealed purpose cannot well be interpreted of eternity but of some long time agoe under the times of the Old Testament such as was made to Abraham Gen. 15. 1. And thus the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ancient generations Act. 15. 21. speaking of Moses's time And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used in the Old Testament either for that which is likely to last long or whose beginning is long agoe So Prov. 22. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for antient Esa 58. 12. 61. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old Ezech 36. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient And so 2 Tim. 1. 9. though the scope of the place will allow it to signifie eternity Gods mercy being decreed to us in Christ before all time yet the phrase of it self signifies no more then before antient times long while agoe V. 12. Prophet of their own Of Epimenides the author of this verse it is known that he took upon him to teach men how the judgments of Heaven when at any time they fell on a city pestilence famine c. were to be averted A story of this is notorious in Diogenes Laertius and is set down Note on Act. 17. g. And so saith Theophylact of him that as he was one of the wisest men among the Graecians so he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that set himself to find out and teach others what ceremonies were to be used to avert the anger of the Gods which they that did are called among the Heathens priests and diviners 1 Sam. 6. 1. 2. He farther saith of him that he did seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rectifie divination and accordingly saith Laertius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one very much in the favour of the Gods but this as it is elsewhere shewn at large Note on Luk. 1. n. not referring only to prediction of things to come but directing them in their duty for present actions This gives an account of the reason why he is here called a prophet of their own one so deemed by them And as most such were among them so was he a Poet also Of him saith Chrysostome and Theophylact that seeing the Cretians build a Sepulchral monument to Jupiter and worship him as one that was or had been but a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in zeale and jealousie and rage for that God of his he writes these verses to Jupiter beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Chrysostome makes up into a Dislich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cretans are alwaies liers for they have built thee a tombe but thou hast never died but shalt continue for ever But it must here be observed that these verses are in Callimachus's hymne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that they are the very lines here referred to in Epimenides doth no way appear but by Chrysostomes conjecture nay the contrary must be concluded by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that here follows but not in Callimachus It is then most probable that Callimachus borrowed thence the first words and added the rest of his own and so applied it to his purpose And then it remains that this was not the occasion of these words of Epimenides cited by S. Paul and then all S. Chrysostomes supposed difficulties are at an end which he raised on supposal that the verse here cited by S. Paul referred to Jupiter for it was no lye that Jupiter was mortal and had died However this were Epimenides's words as far as S. Paul cites them are true and the matter notorious even to a proverb that the Cretans were lyars and accordingly in Cebes's table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justly deemed to be falsly written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying and deceiving See Petiti Miscell l. 4. c. 4. And so in that more general account and not in this particular respect Saint Paul here calls them lyars for to that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies lyars in Epimenides belonged and not to one act of theirs So in like manner doth S. Paul take out of Aratus and applie to the true God those words which that heathen applied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Jupiter falsly styled a God by this means stopping their mouths with testimonies out of their own authors as to the Jewes he elsewhere argues out of the Prophets of the Old Testament which were of force with them and not out of the Gospels Ib. Slow bellies What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is matter of some question Phavorinus seems to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great eaters and so indeed that word proverbially used for gluttons seems to be made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
perpetuity 18. Little children it is note b the last time and as you have heard that Antichrist shall come even now are there note c many Antichrists whereby we know that it is the last time Paraphrase 18. This disseminating of unchristian doctrines among you is no more then what Christ foretold should fall out about this time For now the great day of destruction upon the obdurate Jewes is close at hand see note on Mat. 24. b. and Heb. 10. a. And as Mat. 24. 5 11 12. 't is foretold by Christ that immediately before the destruction of Jerusalem there must be false Christs that is some that take upon them to be sent from God as Christ was and so to be counter-Christs false counterfeits of the true and again false prophets bringing in new doctrines and pretending to do miracles to get authority to them so now we see it fulfill'd there having already appeared many who undertake to be the saviours and redeemers of the Jewes to rescue them which is their notion of a Messias out of their conquerours hands c. and now false teachers the Gnosticks under Simon the Magician by whom therefore you ought not to be seduced but to look on them as the men foretold by Christ which should if it were possible deceive the very elect and by which we know infallibly that this is that time there prophesied of which though it bring us some persecutions at present yet withal it signifies that if we continue constant in faith we shall shortly be delivered 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us Paraphrase 19. The Antichrists or false teachers that are now abroad may perswade you and be conceived by you to be of the same piece with us disciples and Apostles and Orthodox Christians and not to differ from us in any considerable matters because they lived in the same assembly with us immediately before they thus went out and taught these false doctrines among you But let them not impose upon you thus the truth is they were not of us or of the same faith with us though they went out from among us and an argument of that you may have from their leaving us or going out from us For if they had been of the same faith with us what needed they to have separated they would certainly have continued communion with us and their not doing so is a manifestation that though they did live among us yet they were none of them of the same faith with us when they thus forsook us 20. But ye have an unction from the holy One and ye know all things Paraphrase 20. And that testimony of the truth of the Gospel of Christ which was given to it by the holy Ghost is imparted to you and gives you such an assurance of the truth against these impostors that you cannot in any reason be thus cheated by them see note on Act. 10. c. 21. I have not written unto you because ye know not the truth but because ye know it and that no lie is of the truth Paraphrase 21. And consequently my writing to you now is not out of jealousie or suspicion that you are ignorant of the truth for then I would write more largely on this matter and give you the evidences and proofs of all this but I satisfie my self with these brief admonitions because you are so firmly rooted in the truth that you cannot but discern the difference of every such false doctrine from the one revealed truth 22. Who is a liar but he that denieth that Jesus is the Christ he is Antichrist that denieth the Father and the Son Paraphrase 22. There is no such liar such dangerous false teacher as he that denies Jesus to be the Messias and thus do the ring-leaders of the Gnostick heresie see note a. Whosoever doth so is an Antichrist denying in effect both the Father and the Son the Son directly the Father by consequence because he hath testified of Christ by miracles and voice from heaven which testimony of the Father is not true if Jesus be not the Christ 23. Whosoever denieth the Son the same note d hath not the Father but he that acknowledgeth the Son hath the Father also Paraphrase 23. And so whosoever denieth the Son to be the Messias renounceth the Father also who hath testified him to be so And this doe the followers of Simon the Gnosticks who deny Christ to have been born or lived or died truly but only in appearance 24. Let that therefore abide in you which ye have heard from the beginning if that which ye have heard from the beginning shall remain in you ye also shall continue in the Son and in the Father Paraphrase 24. You therefore whatsoever your temptations be forsake not the doctrine which from the beginning of your Christianity you have received To which if you firmly adhere if you continue in the constant profession of the true faith of Christ at first revealed to you you shall continue also in the favour and love of God the Father and of Christ which is reward sufficient for that constancy 25. And this is the promise that he hath promised us even eternal life Paraphrase 25. And whatsoever hazzard we run by so doing it matters not though it be to losse of life it self because he hath promised eternal life to those that stick fast to him though with the losse of this 26. These things have I written unto you concerning them that seduce you Paraphrase 26. And this have I said to arm you against the seducing Gnosticks c. that are now among you and are so solicitous to doe so 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him Paraphrase 27. And indeed I need give you no other armature against these then what you have already for the testimony of the holy Ghost and so of God himself given to the truth of that Gospel which hath been preached among you is sufficient to fortifie you and that is still among you and you have no farther need of testimonies of that truth against all opposers and deceivers only hold fast and persevere in that which you have formerly been infallibly taught by that means see ver 20. and let not these seducers yet work upon you 28. And now little children abide in him that when he shall appear we may have confidence not be ashamed before him at his coming Paraphrase 28. I beseech you my tender children keep fast to Christ unmoved that when that great fatal day of visitation comes that coming
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
such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder here Nay secondly the persecutions which were at this time against the Church and wherein S. John was peculiarly involved might make it prudent thus to conceal his name and disguise it under this title Or thirdly whatsoever was the reason of wholly omitting his name or title in the first Epistle may here be of force for his omitting it thus farre here And this will be a ground of answer to the second reason also For though those Churches whither these Epistles were sent knew from whom they came and accordingly never denied them reception yet having not so publick a character upon them as others had and being not own'd by the Author in the title as all S. Paul's unlesse that to the Hebrews were this might well be the cause that they had not so universal a reception at first which notwithstanding it yet appears that soon after it was received into the Canon and this inscription prefix'd to it by the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Catholick Epistle of John the Apostle As for the third reason that of this Author 's being opposed by Diotrephes which is thought to be a proof that he was not an Apostle this is of no validity because the hereticks of those times the Gnosticks are known to have opposed and rejected the Apostles themselves So of Alexander S. Paul saith he hath greatly withstood our words 2 Tim. 4. 15. So of the Gnosticks we read Jude 11. that they were guilty of the gainsaying of Coreh and that we know consisted in their opposing Moses and Aaron and so in the parallel must denote the opposing the Apostles or Governours of the Church sent immediately by Christ and that that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking evil of glories Jude 8. and 2 Pet. 2. 10. as of Alexanders blaspheming 1 Tim. 1. 20. see Note on Jude d. To the same purpose also it is that S. Paul having spoken of the Gnosticks 1 Cor. 8. through the whole chapter proceeds immediately c. 9. to the vindicating his Apostleship and the privileges thereof and so Gal. 1. and speaking to Titus of these deceivers he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 10. refractory disobedient Of these 't is Ignatius's affirmation that they took upon them to know more then their Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any know more then the Bishop he is corrupted Ep. ad Polycarp And not onely so but of Marcus's followers a progenie of these Gnosticks Irenaeus plainly affirms l. 1. c. 9. and from him Epiphanius l. 1. haer 14. and 34. that they were so arrogant that they contemned the Apostles themselves and l. 3. c. 2. dicentes se non solum Presbyteris sed etiam Apostolis existentes sapientiores saying they were wiser not only then the Presbyters or Bishops but even then the Apostles themselves which takes away all force from this argument And then nothing hinders but that the Inscription of this Epistle may be true and John the Apostle be determined to be the Author of it And that will be more probable if we observe how agreeable the matter of this is to the former Epistle fortifying them in the truth v. 4. in the practice of charity v. 5. and warning them of the Gnostick decervers or Antichrists v. 7. How these Epistles should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may perhaps be question'd being not as that of S. James and S. Peter appeared to be addressed to the Jewes of the dispersion universally or indefinitely but one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily rendred To the elect Lady and the other to Gaius a particular person But to this it may be said First that it is not certain that these are two particular persons to whom these Epistles belong see Note a. on this Epist Secondly that to whomsoever they were first address'd they were yet designed to be transcribed by them and sent to others also and that is the meaning of Catholick the same that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that these Epistles were designed to go from one Church unto another and were not confined unto any see Note b. on the title of S. James But then thirdly another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholick there may possibly be to signifie the universal reception of these Epistles in the Church At the first beside those Epistles which carry S. Paul's name in the front of them there were but few that had an universal reception onely the first of Peter and the first of John the rest were not so universally received into the Canon of Scripture Hereupon those two so received might at the first be called Catholick and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canonical also in opposition to those others which were not so Catholickly or universally entertained And then when upon farther evidence made to the Church these others were without contradiction received also this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in like manner by the Church be added to their Inscriptions to signifie that now they were universally received also that is accepted into the Canon S. JOHN II. 1. THE Elder unto the note a elect Ladie and her children whom I love in the truth and not onely I but also all they that have known the truth Paraphrase 1. John the Apostle and governour of the whole Church of Asia to the Church unnamed and to all the Christians therein whom I value and love in Christ and not I onely but all other true Christians 2. For the truth's sake which dwelleth in us and shall be with us for ever Paraphrase 2. Because of the Christian profession the same in you that remaineth in us and shall doe so I pray and hope for ever 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love Paraphrase 3. I send you greeting and wish you all gifts and mercy and prosperity from God the Father and the Lord Jesus Christ and particularly that you may in despight of all sollicitations of hereticks and schismaticks continue constant in the acknowledgment of the truth of the Gospel and in the exercise of all works of charity to one another 4. I rejoiced greatly that I found of thy children walking in the truth as we have received a commandment from the Father Paraphrase 4. Some of the Christians which belong to thee I lately met with where I was and discerned them to stand constant in the truth of the Christian doctrine agreeably to that commandment given to us by God the Father This is my beloved son hear him Mat. 17. 5. when Peter and James and I were in the mount with him and this constancy of theirs was the more considerable because of the great store of false doctrine that is now every where abroad in the Church and this was matter of special joy to me See note
on 1 Joh. 2. 3. 5. And now I beseech thee Lady not as though I wrote a new commandment to thee but that which we had from the beginning that we love one another Paraphrase 5. And now all that I have to beg of you is that to the profession of the truth ye adde the practice of Christian charity that we may all live in unity and peace and concord one toward another And this is no new commandment of mine but that which Christ required of all his disciples and to which ye are most strictly obliged by being Christians 6. And this is love that we walk after his commandments This is the commandment that as ye have heard from the beginning ye should walk in it Paraphrase 6. And this consists in your doing what Christ hath prescribed and his prescription is that we should not hearken to new doctrines but go on in the course in which we were first set by him and his Apostles the preachers of the faith unto us From which they that depart fall into faction and malice and uncharitablenesse against all others 7. For many deceivers are entred into the world who confesse not that Jesus Christ is come in the flesh This is a deceiver and an Antichrist Paraphrase 7. For many Impostors are come among you who will not acknowledge Christ to be the Messias see note on 1 Joh. 2. b. and whosoever doth so is an Impostor and an Antichrist such as were prophesied of that now they should come see 1 Joh. 2. c. 8. Look to your selves that we lose not those things which we have wrought but that we receive a full reward Paraphrase 8. Take care then that by relapse you destroy not all and forfeit the reward of your good beginnings for want of perseverance but that continuing to the end ye may receive a complete reward or crown 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God he that abideth in the doctrine of Christ he hath both the Father and the Son Paraphrase 9. Every one that now apostatizeth and falls off from the doctrine of Christ to the corruptions of the Gnosticks forsaketh God himself and all piety see note on 1 Joh. 2. d. and he that adhereth and sticketh fast to the orthodox profession now it is so opposed shall be looked on as a truly pious and Christian person 10. If there come any unto you and bring not this doctrine receive him not into your house note b neither bid him God speed Paraphrase 10. If any man bring you any doctrine beside this the one doctrine of Christ give no kind of admission or ear or encouragement to him 11. For be that biddeth him God speed is partaker of his evil deeds Paraphrase 11. He that doth not discountenance him as much as is possible assists and encourages him 12. Having many things to write unto you I would not write with paper and ink but I trust to come unto you and speak face to face that our joy may be full Paraphrase 12. What I have more to say to you I do chuse not to commit to this publick way of Epistle but refer it till I come unto you which I hope will be ere long to our mutual comfort 13. The children of thy elect sister greet thee Amen Paraphrase 13. The members of thy fellow-Church from which I write send thee gretting see note a. Annotations on the second Epistle of John V. 1. Elect That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Church and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in that sense for another or sister Church in the same manner as here v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been said Note on 1 Pet. 5. 13. d. to which I shall adde the testimony of S. Jerome Epist 11. ad Agerachiam where having mentioned the text in the Canticles ch 6. una est columba mea perfecta mea una est matri suae electa genitrici suae my dove is one my perfect one is the onely daughter of her mother the elect to her that brought her forth he addes Ad quam scribit Johannes Epistolam Senior electae Dominae filiis ejus to whom John writes an Epistle The Elder to the elect Lady and her children Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may fitly be set to signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an appellation fit to be used when the name is either unknown or concealed for in that case and not onely as a title of honour and dignity 't is ordinary to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which probably is grown to be in English Cyr or Syr so Joh. 20. 15. the woman taking Christ for the Gardiner and addressing her speech to him as one whose name was not known to her begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. But beside this it is observable that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Athenians and Curia among the Romans signifies the very same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ecclesia doth that is the assembly both as that signifies the Persons congregated either for civil or sacred uses and the Place where they thus meet See the worthy Sir Henry Spelman's Glossarie p. 195. And then the words will be best rendred the elect Church or congregation some which here is not thought fit to be mentioned by name or particularly That he names not this Church may be for the same reason for which among others he names not himself any otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elder viz. because of the persecutions that were then abroad in the world And indeed that both this and the third Epistle were designed to be sent clancularly and purposely avoided the eyes of men appears by the close common to both that he had many things to write but would not commit them to paper and ink 2 Joh. 12. and 3 Joh. 13. in respect of the hazard that that might bring either on them or him in case they were intercepted or fell into other hands then those to which he designed them Agreeable to this it is that we here have mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her children v. 1. and in the like manner v. 13. by which phrase the Christians of any Church are fitly signified the title of mother being so proper for a Church and so used Gal. 4. 26. the mother of us all But what Church it is that was here designed or what that other v. 13. we have no means to define any farther then by remembring that all Asia being as far as the Jewish Christians there the special charge and province of S. John and there being seven chief Churches or Metropolitical Sees in that circuit enumerated Rev. 1. 11. it is most probable that S. John being in one of these Churches at this time he wrote unto the other And if Ephesus were that to which he wrote from thence to be communicated to