2. wondring whence he had such excellencies Mat. 13. 54. but because they knew he was Josephs reputed son one brought up in an ordinary condition they did not believe on him 23. And he said unto them Ye will surely say unto me this proverb Physitian heale thy self Whatsoever we have heard done in Capernaum doe also here in thy countrey Paraphrase 23. Whereupon the spake unto them saying that which among the Jews is by way of gibe vulgarly used to a Physitian who is himself fallen into any disease or infirmity Physician c. which signifies a man that pretends to doe cures abroad but is able to do none at home is become appliable to me who being believed on by strangers and by that means having opportunities to doe miracles or healing among them am despised and rejected among my own countreymen very few of whom having that belief of my power as to come to me for cure Mar. 6. 5. I cannot consequently doe many such miracles here Mat. 13. 58. which in Capernaum and other places I have done 24. And he said verily I say unto you No prophet is accepted in his own countrey Paraphrase 24. And so generally it hath been when prophets have been sent to work miracles of mercy very few among their countrey-men to whom they were familiarly known have been found fit to receive them 25. But I tell you of a truth many widowes were in Israel in the daies of Elias when the heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save unto Sarepta a city of Sidon unto a woman that was a widow Paraphrase 25 26. As in Elias's time of the many men and women particularly of widows that were in that time of famine through all Israel there was none qualified to receive that miracle from Elias but one onely the widow of Sarepta or Zarephath a city of Zidon 1 Kin. 17. 9. 27. And many lapers were in Israel in the time of Eliseus the prophet and none of them was cleansed saving Naaman the Syrian Paraphrase 27. And though there were many leprous persons among the Israelites in Elisha's time yet they being his countrey-men the observation was there as here that no one of them had faith to seek and qualifie himself for a cure of his leprosie Only Naaman which was not that countrey-man but a Syrian was by Elisha converted to the true religion and heal'd of his leprosie 28. And all they in the synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the city and led him unto the brow of the hill whereon their city was built that they might cast him down headlong 30. But he passing through the midst of them went his way Paraphrase 30. without being hurt by any of them 31. And came down to Capernaum a city of Galilee and taught them on the sabbath daies 32. And they were astonished at his doctrine for his word was with power Paraphrase 32. he spake with authority Mat. 7. 29. and added miracles also to confirm the truth of what he said 33. And in the synagogue there was a man which had a spirit of an unclean devil and cried out with a loud voice Paraphrase 33. was possessed by the devil and tormented with a sore disease consequent to it 34. Saying let us alone what have we to doe with thee thou Jesus of Nazareth art thou come to destroy us I know thee who thou art the holy One of God 35. And Jesus rebuked him saying Hold thy peace and come out of him And when the devil had thrown him in the midst he came out of him and hurt him not Paraphrase 35. cast him into a sit of apoplexy before or in the presence of them all the devil and the disease departed from him and he was very well immediately 36. And they were all amazed and spake among themselves saying What a word is this For with authority and power he commandeth the unclean spirits and they come out Paraphrase 36. This is very wonderfull beyond all that was ever seen before 37. And the fame of him went out into every place of the countrey round about 38. And he arose out of the synagogue and entred into Simons house and Simons wives mother was taken with a great feaver and they besought him for her Paraphrase 38. went 39. And he stood over her and rebuked the feaver and it left her and immediately she arose and ministred to them Paraphrase 39. commanded the feaver to depart from her and so it did 40. Now when the sun was setting all they that had any sick of divers diseases brought them unto him and he laid his hands on every one of them and healed them Paraphrase 40. by prayer and imposition of hands without the use of any thing else cured them 41. And devils also came out of many crying out and saying thou art the Christ the son of God And he rebuked them suffered them not to speak for they knew that he was Christ 42. And when it was day he departed and went into a desert place and the people sought him and came unto him and stayed him that he should not'depart from them Paraphrase 42. used all means to prevail with him 43. And he said I must preach the kingdome of God to other cities also for therefore am I sent Paraphrase 43. My businesse is to preach the Gospel and the cures which I work are but subservient to that and this I must preach to the rest of the villages and townes and not continue still in one place 44. And he preached in the synagogues of Galilee Annotations on Chap. IV. V. 17. Opened the booke The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to the manner of writing among the Jewes which was not in Parchments or papers sowed together as we now use but in one continued page or long roll and that folded up to save it from dust or other harm So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then charta volubilis a paper or parchment folded up according to that of Isa 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens shall be folded up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a book referring to the custome of folding books and writings and so Apoc. 6. 14. the heavens passed away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a folded book that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the Greek sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by us rightly rendred a bill Deut. 24. 1. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the round form when 't is folded up as in Architecture some round parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the volume or round form of a book which some call the folding Thus it is used Heb. 10. 7. out of the Psalmist
sufficiently appears to denote not a naturall sleep such as men dis-spirited with fasting may be thought apt to fall into which the mention of Peters fasting in the beginning of the verse hath made some men apprehend of it but a transportation or trance into which he was cast by God or a binding up his outward senses which is answerable to a deep sleep such as Adams was Gen. 2. when the rib was taken out of him to make him capable of the vision or revelations of Gods will which here he was to receive To which purpose 't will be observable that Gen. 17. 3. when the Hebrew text saith Abraham fell on his face and God talked with him the Hierusalem Talmud reads Inclinavit se Abram super faciem ejus obstupuit Abraham bowed himself upon his face and was astonish'd where the obstupuit and was astonish'd is clearly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Hebrew word signifying as was said both astonishment and trance wherein God talked with him by way of vision to his understanding not to his senses V. 38◠Anointed That the use of oyle among the Jews was for festivals hath been said Note on Mat. 26. c. and consequently the custome of anointing notes a solemn entertainment of any one water to wash the feet and bread to eat was allowed to every of the guests but not so the fatted calf but when they would expresse a great joy and welcome and making merry as in the return of the prodigal And so in like manner the anointing or powring oyle on the heads of the guests is the highest expression of acknowledging and testifying the greatest joy and so called the oyle of gladnesse Psal 45. 8. that is to be found among them This anointing therefore from hence came to denote the preferring one before another and the Targum generally renders it by a word which signifies preferring or advancing and so became the ceremony of consecrating to any speciall office and so was ordinarily used in the installing men to offices of any eminence From hence as in many other things doth the word come to be used Metaphorically for any that is preferred before or set over others Abraham and the Patriarchs that must not be touch'd in the Psalmist are called Gods anointed that is persons by God preferred and advanced before others taken into his speciall care and so signally testified to be by Gods dealings towards them And so the anointed of the Lord are those whom God hath set over other men Agreeable to this is it that that eminent person prophesyed of by Moses whom God should send and whom they were to hear is generally known by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed the Messias or Christ because he was thus preferred by God Psal 45. and Heb. 1. 9. above his fellowes men and Angels themselves According to this notion it is that when the Holy Ghost came down on Christ and thereby by a voice from heaven Thou art my beloved Son in whom I am well pleased mark'd him out as the person whom God had sent of whom John therefore said that he was greater then he and preferred before him it is express'd by the Prophet in these words The spirit of the Lord is upon me because the Lord hath anointed me to preach c. Isa 61. 1. and Lu. 4. 18. that is the Lord hath preferred me before others and set me apart to this office as he hath no other man So again Act. 4. 27. Thy son Jesus whom thou hast anointed that is marked out to be that beloved sonne of thine which was done at the Spirits coming down upon him which therefore must be resolved to be the meaning of anointing him in that place And so 't is evidently in this place How God hath anointed him with the holy Spirit and with power that is whom God by those two meanes the descent of the Spirit upon him and the power of miracles as by privileges and markes of prelation preferred and dignified beyond all others that ever were in the world and demonstrated him to be that promised Messias This use of the phrase being so remarkable of Christ and so particularly applyed to this respect of the Holy Ghosts testifying of him and setting him apart for his office for the very testifying that he was Gods beloved son who was to be heard before all others is the enstalling or consecrating him to his prophetick office to teach the world is farther enlarged to the Apostles of Christ on whom the Holy Ghost afterward descended in like manner and even to all other faithfull Christians also 2 Cor. 1. 21. where with the phrase of confirming them into Christ that is giving them assurance of the truth of Christs being the Messias as an oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation is joyned also Gods having anointed them which signifies Gods having afforded them such speciall favour and giving them such evidences and testimonies of the truth of that they were to believe viz. the Holy Ghosts descending upon the Apostles which was one assurance of Christs being the true Messias and the Miracles which they wrought was another which being not so peculiar to the twelve Apostles but that like the oyle on Aarons head it descended to the beard and to the skirts of his clothing it is communicated by S Paul to himself and the believing Corinthians also see Note on c. 2. d. From this last place thus understood will appear also what is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unction 1 Joh. 2. 20. which the Christians or believers to whom he writes are by him said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Holy that is I conceive from the holy Ghost The Holy Ghost by descending on the Apostles had taught them all things that is given them assurance that what Christ had preached was true and consequently that he being the true Messias all other contrary teachers were false-teachers and to be avoided This testimony from heaven afforded the Apostles and attendant on that the power also of doing Miracles in Christs name allowed to many others in the Church of the first times was the foundation of beliefe to that and the whole succeeding Church and therefore that privilege as it was allowed them being call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unction is said there to belong to these believers They have it that is either the extraordinary gifts of the Spirit in the Church or else the benefit of it the evidence of those truths which the coming of the Holy Ghost confirmed belongs unto them and therefore as that descent of the Holy Ghost was said to teach them all things so here they which have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know all things that is have sufficient evidence thereby of the truth v. 21. that is of the Gospel or that Jesus is the Messias v. 22. and that what they had received
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miraculous stupendious actions of which the footsteps yet remain◠Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who hath been his counsellour which words being not here read but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these other immediately subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâ—llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signâ—fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to
Saints of the earth have but a weak claim to one of these and perhaps as weak to the other which is never seated but in an humble breast so if they had the best claim of any men now in the world it would not raise or intitle them to the gift of Revelation any more then of Tongues and Miracles of New light then of speaking Arabick removing mountains or foretelling things to come § 10. Two other places there are in the next chapter Joh. 8. which sound as much for the interest of the Pretenders and signifie as little v. 31 32. If ye continue in my word c. ye shall know the truth and the truth shall make you free But that must be expounded by another idâ—ome of the Sacred dialect taken notice of and exemplified Mat. 9. Note d. when one thing onely being designed to be said another is premised preparative to it And so here to them that continue in Christ's word that is in constant obedience to it the promise is that the truth shall make them free that is that the doctrine of Christ being thus continued in shall procure them a most valuable freedome To which continuing in Christ's word the receiving the knowledge of the truth being preparative it is accordingly set down before it but not as part of the promise being necessarily presupposed in the condition Christ's word v. 31. and the truth being all one and the knowing it pre-required to continuing in it However nothing of New light can possibly be intimated by this knowing the truth but onely that which by Christ's preaching was made known unto them § 11. The second place in that chapter is v. 43. Why doe you not understand my speech Even because you cannot hear my word But that hath no more aspect on this matter then the former had 'T is only the rendring an account of the reason why Christ's expressions seemed strange unto them why they did not acquiesce in believe all he said unto them but still disputed against it viz. the disagreeableness of his doctrine to their carnal humors and fancies their impatience of such severe precepts as he came to propose to them § 12. Another ground is fetch'd from 1 Cor. 2. in many verses thereof which are sufficiently cleared and vindicated to their proper sense by the several Paraphrases upon them but especially v. 15. He that is spiritual judgeth all things c. But how little that belongs to the justifying this claim will soon be discerned by inquiring who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual there without question such an one as is said to have received the Spirit which is of God v. 12. Such were the Apostles and others of that time which by the descent of the holy Ghost were taught and instructed in all things which belonged to their office to reveal to the world to whom they had Commission to preach And of such an one there is no question but that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerneth all things comes to the knowledge of all those parts of God's will which have before been kept close with God as mysteries which the Angels knew nothing of but are now by Christ and his Spirit which saith he should teach them all things convincingly made known to have been the subject of the antient prophecies And the arguments that such an one useth to convince others being not fetch'd from humane reason or the Artist's Topicks of probation but only from proofs afforded by this Spirit of God Miracles gifts of Tongues Voices from heaven old Prophecies c it therefore follows that as he by these means comes to know these mysteries so no worldly wise man Philospher or the like called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal man before is qualified to argue or dispute against him And so this hath no propriety or peculiarity of aspect on these future times wherein as that which was revealed to those Apostles is sufficiently communicated to us by ordinary means in the writings of the Scripture so there can be no necessity or use of extraordinary § 13. Others are pleased to argue from 1 Joh. 3. 24. Hereby know we that he abideth in us by the Spirit which he hath given us But that will soon vanish if we observe the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit enlarged on in Note on Luk. 9. e. in many places of the New Testament for the temper absolutely or more strictly a gracious pious temper or disposition of minde and so the Spirit which he hath given us may there very commondiously signifie that gratious charitable disposition which being so eminently in Christ is by his example and his precepts recommended and by our continuing in his discipleship communicated to us and wrought in us The understanding it so in that place is very agreeable to the former part of the verse he that keepeth his commandements dwelleth in him and he in him that is every obedient servant of his continueth in Christ that is adhereth to Christ and Christ continueth in him and so he receiveth all gracious influences from him particularly that of charity or loving his fellow-Christians as Christ gave us Commandment v. 23. that special piece of Christian temper so largly exemplified and so strictly required by Christ of all his Disciples And so again we see the phrase used c. 4. 13. By this we know that we abide in him and he in us because he hath given us of his Spirit The ground of that speech is laid v. 12. If we love one another God abideth in us and his love is perfected in us that is our charity to others is an evidence of our continuing to receive divine infusions and influences from God for love or charity is such and that a proof that we have transcribed imitated that love which he hath exemplified to us for this is meant by his love being perfected in us as his sufferings are filled up and perfected in us when they are imitated by us when we suffer for well-doing as he did the end of a copie or pattern being this that we shoul transcribe it and so the taking it out imitating it as we ought to do the only way of giving it its due perfection And so that whole verse is but a Paraphrase on that speech of Christs By this shall all men know that ye are my disciples if ye love one another Christ bringing his scholars and followers up in the practice of this duty beyond all others And upon this is built that which immediately follows and so it must be interpreted by it By this we know that we abide in him and he in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or that he hath given us of his Spirit that is this is a sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we may conclude our living like disciples of his our not having forsaken him as other uncharitable Gnostick hereticks appear to have
Fear ye not therefore ye are of more value then many sparrows Paraphrase 31. This is full ground of all confidence and courage to you your lives are dearly valued by God and will not by him be negligently or prodigally wasted 32. Whosoever therefore shall confesse me before men him will I confesse also before my Father which is in heaven Paraphrase 32. shall courageously preach my doctrine when the preaching of it is persecuted and when any particular duty taught by me and required by me to be performed by all Christians is so opposed by the world that the practising it then may bring the utmost hazard upon him shall then constantly adhere to that precept and so confesse and honour me how dear soever it cost him I will be sure to own and honour and stick to him declare those performances of his to his honour before my Father in heaven from whom he shall have the acclamation and reward of a good servant 33. But whosoever shall deny me before men him will I also deny before my Father which is in heaven Paraphrase 33. renounce the faith of Christ or obedience to him in time of danger he must expect to be renounced by me 34. Think not that I am come to send peace on earth I came not to send peace but a sword Paraphrase 34. Doe not deceive your selves with an imagination as if the effect or design of my coming into the world were to secure unto the Christian profession a perpetual enjoyment of worldly quiet and prosperity upon earth when all the malice of wicked men and devils are set against it but rather reckon before hand of persecution as your portion and expect that your perseverance and constancy in this profession may and very often will bring great outward calamities upon you for a season even unto the killing of some of you 35. For I am come to set a man at variance against his father and the daughter against her mother and the daughter-in-law against her mother-in-law Paraphrase 35. The farre more generall effect of my doctrine will be or upon the publishing my doctrine will ensue all manner of contention quarrels and variance betwixt the dearest and nearest friends either about acknowledging the truth of it or adhering to it in time of danger 36. And a mans foes shall be they of his own houshold Paraphrase 36. And the nearer men are to others in kindred c. the more bitter will their hatred be against them as against blasphemers c. upon their receiving my doctrine especially when it comes to be persecuted 37. He that loveth father or mother more then me is not worthy of me and he that loveth son or daughter more then me is not worthy of me Paraphrase 37. And he that preferres the advantages which he can and is like to receive from his parents or any that are dearest to him before those he expects from me or that values their kindnesse or good opinion more then mine is no fit person for my service no way qualified to be a disciple for me for it is certain all such worldly interests will ever be soliciting against me 38. And he that taketh not his crosse and followeth after me is not worthy of me Paraphrase 38. Nay I must plainly tell you that he that doth not provide for the utmost that can come that is not content to suffer death it self and therein to doe what I doe before him rather then doe any thing contrary to Christian duty is not competently qualified to be a disciple of mine 39. He that findeth his life shall lose it and he that loseth his life for my sake shall find it Paraphrase 39. This comfort mean while ye have that as be that useth any way of compliance with the persecutors and so escapes their malice and saves his life shall gain little by this but be involved in the destruction which awaits them so on the other side he that shall hazard the utmost that he may stick close to me shall be likely to fare best even in this world For thus I foretell you it will be some to comply with the persecuting Jewes and to escape their persecutions will renounce Christianity and feign themselves zealous Jewes and so when the destruction falls upon the Jewes as it certainly shall most heavily they shall be involv'd in that destruction and that is all they shall get by that compliance and pusillanimity Whereas at the same time they that comply not and so venture all that the Jewes malice can doe against them shall by the destruction of their persecutors be rescued from that danger and live to see a peaceable profession of Christianity or if they doe not have the losse of a short temporary life rewarded with an eternal 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Paraphrase 40. And therefore both to arme you against this great errror and to satisfie one objection more which will be apt to rise in your hearts viz. that if Christian doctrine will be so persecuted you have reason to expect that it will be look'd on strangely by all others and that no body will dare to receive you into their houses I now tell you that how great soever your persecutions are and how dangerous a thing soever to professe to be a follower of Christ yet shall no man have reason to fear the entertaining of you for the same protection that waits over you v. 39. and the same reward that attends you v. 32. shall also await those that are thus kind as to receive you It shall be as if they had entertained not only Angels but Christ and God himself they shall be farre the safer not in more danger for such guests according to that saying so ordinary among the Jewes that every mans Apostle is as himself See note on John 20. b. what is done to ones proxy is interpreted as done unto himself 41. He that receiveth a prophet in the name of a prophet shall receive a prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Paraphrase 41. He that entertaineth see note on 1 Tim. 1. c. a Prophet in the name of him that sent him one Prophet coming in the name of another Prophet as Elizaeus in the name of Elias and the Apostles in the name of Christ or in that one consideration because he is a Prophet or he that doth support and enable a prophet to doe his work that sent him he shall receive the same reward that he should if himself had been sent to prophecy gain thereby an interest in his work and so in the reward due to it yea the same that he should have had if he had received him that sent him even Christ and God which sent Christ See v. 40. And so likewise he that entertains any holy man sent by another to plant holinesse among men shall
the coming of Christ if they will accept of it and withall to trie whether their love to their swine was greater then that to their own souls he permitted the devils to goe into the swine that is forbad them not did not violently restrain them 14. And they that fed the swine fled and told it in the city and in the countrey And they went out to see what it was that was done Paraphrase 14. the inhabitants of the city and the whole countrey 15. And they come to Jesus and see him that was possessed with the devil and had the Legion sitting and cloathed and in his right mind and they were afraid Paraphrase 15. And that sight wrought an awe a reverence in them an acknowledgment of the Power of Christ that had done it 16. And they that saw it told them how it befell to him that was possessed with the devil and also concerning the swine Paraphrase 16. and they that had been present all the time gave them the whole relation the mercy to the poor man and the drowning of the swine 17. And they began to pray him to depart out of their coasts Paraphrase 17. And when they heard the one with the other their love of the world prevailed so farre above their care of that which was so much more pretious that they earnestly besought him 18. And when he was come into the ship he that had been possessed with the devil prayed him that he might be with him 19. Howbeit Jesus suffered him not but said unto him Goe home to thy friends and tell them how great things the Lord hath done for thee and hath had compassion on thee 20. And he departed and began to publish in Decapolis how great things Jesus had done for him and all men did marvaile 21. And when Jesus was passed over again by ship unto the other side much people gathered unto him and he was nigh unto the sea 22. And behold there cometh note c one of the rulers of the synagogue Jairus by name and when he saw him he fell at his feet 23. And besought him greatly saying My little daughter lyeth at the point of death I pray thee come and lay thine hands on her that she may be healed and she shall live Paraphrase 23. and I am confident she will recover 24. And Jesus went with him and much people followed him and thronged him 25. And a certain woman which had an issue of bloud twelve years 26. And had suffered many things of many Physitians and had spent all that she had and was nothing bettered but rather grew worse 27. When she had heard of Jesus came in the prease behind and touched his garment 28. For she said If I may touch but his clothes I shall be whole Paraphrase 28. Being thus confidently perswaded in her minde that the least touch of his clothes would cure her 29. And straightway the note d fountain of her blood was dryed up and she felt in her body that she was healed of that plague Paraphrase 29. Flux 30. And Jesus immediately knowing in himself that virtue had gone out of him turned him about in the prease and said Who touched my clothes Paraphrase 30. Some cure had been wrought by touching him 31. And his disciples said unto him Thou seest the multitude thronging thee and sayest thou Who touched me 32. And he looked round about to see her that had done this thing 33. But the woman fearing and trembling knowing what was done in her came and fell down before him and told him all the truth Paraphrase 33. Being by what had been wrought in her assured of his divine power and so strucken into a great awe and reverence towards him 34. And he said unto her Daughter thy faith hath made thee whole go in peace and be whole of thy plague 35. While he yet spake there came from the ruler of the Synagogues house certain which said Thy daughter is dead why troublest thou the master any further 36. Assoon as Jesus heard the word that was spoken he saith unto the ruler of the Synagogue Be not afraid only beleive 37. And he suffered no man to follow him save Peter and James and John the brother of James Paraphrase 37. And the father and the mother Lu. 8. 51. leading him the way he permitted none of his own company to goe into the house along with him 38. And he cometh to the house of the ruler of the Synagogue and seeth the tumult and them that wept and wailed greatly Paraphrase 38. See Mat. 9. 23. 39. And when he was come in he saith unto them Why make ye this adoe and weep the damosell is not dead but sleepeth 40. And they laughed him to scorn but when he had put them all out he taketh the father and the mother of the damosel and them that were with him and entreth in where the damosell was lying Paraphrase 40. Peter and James and John v. 37. 41. And he took the damosell by the hand and said unto her Talitha cumi which is being interpreted Damosell I say unto thee arise 42. And straightway the damosell arose and walked for she was of the age of twelve years and they were astonished with a great astonishment 43. And he charged them streightly that no man should know it and commanded that something should be given her to eate Paraphrase 43. See Mat. ◠note b. Annotations on Chap. V. V. A man c. What is here affirmed of a man in the Singular number is Mat. 8. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two daemoniackes so in like manner where c. 10. 46. there is mention but of one blind man Bartimaeus in Matthew ch 20. 30. there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two blind men which difference hath nothing of weight in it because Matthew which names two saying the truth the other which names but one yet not denying that there were more must necessarily say true also and it being not pretended that each of the Evangelists doth relate all that was done by Christ but positively affirmed by John c. 21. 35. that all that was done was not by any of them related there is consequently nothing strange in this of S. Marke which in either place omits the mention of one of them So when Matthew mentions the bringing the asse and the colt both c. 21. 7. S. Mark onely mentions the foale c. 11. 7. Of the same pitch it is viz. matter of very light importance farre from a reall exception against the authority of this Gospel that the order of things related it not always the same in him and S. Matthew As when the cure of the Paralytick is mentioned by Marke in the second ch and the drowning of the swine not till the fifth Matthew mentions this before the former And whereas the cure of the withered hand is in Mark c. 3. and not mentioned in Matthew till c. 12. in Matthew it falls out to be
riches V. 19. A certain rich man That this is not a story but a parable may appear by Gemara Baby ad Cod Berachoth where thus much of it is set down that a King made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great feast and invited all the strangers and there came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one poor man and stood at his gates and said unto them Give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bit or portion almost the Latine pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they considered him not and he said My Lord the King of all the great feast thou hast made is it hard in thine eys to give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bit or fragment among them And the title of this passage there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A parable of a King of flesh and blood V. 25. Receivedst thy good things The phrase of receiving thy good things seems to be agreeable to the Hebrew style which useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving his world for an uninterrupted course of secular felicity when all things succeed according to a mans will in this world according to an ancient saying of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever shall pass through forty dayes without chastisments hath received his world a full abundant reward for all the good he hath done here CHAP. XVII 1. THEN said he unto his disciples It is impossible but that offences will come but woe unto him through whom they come Paraphrase 1. It is not to be imagined that God should so think fit to interpose his power perpetually as to hinder or not permit false doctrines and schismes and other the like means of hindring or discouraging men in their Christian course to come into the world Mat. 18. 7. to draw men from the Christian doctrine of truth and charity 2. It were better for him that a milstone were hanged about his neck and he cast into the sea then that he should offend one of these little ones Paraphrase 2. discourage or drive off one Christian to unchristian life 3. Take heed to your selves If thy brother trespasse against thee rebuke him and if he repent forgive him 4. And if he trespasse against thee seven times in a day and seven times in a day turne again to thee saying I repent thou shalt forgive him Paraphrase 3 4. Be ye carefull that ye be not guilty of any degree of this But on the other side after the example of Christ mentioned in this matter Mat. 18. 11 12. doe the utmost in your power to reduce any Christian that offendeth though it be by injuring thee In which case thou art to be so far from being angry with him or designing revenge that thou must beside pardoning him upon his reformation how often so ever he offend thee use all probable means to bring him to repentance 5. And the Apostles said unto the Lord Increase our faith Paraphrase 5. Upon another occasion most probably that Mat. 17. 20. where in the discourse between his disciples and him he taxeth their unbelief he was intreated by some of the disciples who were not able to cast out a devil or cure the young man of the Epilepsy Mat. 17 16. that he would give them more of this gift of miracles that they might be able to doe all to which they were by his designation sent but were not able to doe them for want of some higher degree of this miraculous faith then as yet they had attained to 6. And the Lord said If ye had faith as a grain of mustard-seed ye might say unto this sycamine tree Be thou plucked up by the root and be thou planted in the sea and it should obey you Paraphrase 6. And he said unto them If you had but the least degree of true faith you should by my power be enabled to work any the greatest miracle remove mountains Mat. 17. 20. make trees grow in the sea c. But what I mean by this true faith I will expresse to you by a parable or similitude 7. But which of you having a servant plowing or feeding cattel will say unto him by and by when he is come from the field Goe and sit down to meat 8. And will not rather say unto him Make ready wherewith I may sup and gird thy self and serve me till I have eaten and drunken and afterward thou shalt eat and drink 9. Doth he thank that servant because he did the things that were commanded him I trow not 10. So likewise ye when ye have done all those things which are commanded you say We are note a unprofitable servants we have done that which was our duty to doe Paraphrase 7 8 9 10. As it is with an hired servant 't is not sufficient for him to doe that one businesse for which he was hired but other common offices there are which belong indifferently to all servants as waiting at table c. and when he hath done his other works in the field for which he was hired as ploughing c. he must first set cheerfully to the other offices before he think he have done his duty or expect to receive his ordinary food his daily wages so must ye whose task it is to cure diseases cast out devils doe all those things with all fidelity which are means to that end or never think you have performed your duty When confidence of my power and using the mention of my name will not cast out devils then solemn prayer is your duty to be superadded to that and when that and prayer alone will not doe you must adde fasting also Mat. 17. 21. and not think that 't is free for you to doe or not to doe this and that if you doe it 't is eminent virtue in you but you must looke upon it as necessary duty which when you have done you have done no more then was commanded you and was strictly required of you to doe This is the best answer which is likely to be given to your request of having your faith encreased Doe not you neglect the means and you shall be able to doe what miracles you will But as long as you think your partiall obedience will serve the turne and will not take the pains to fast and pray to cast out a devil and the like this is an infidelity in you Mat. 17. 17 20. which will disable you from doing those miracles which otherwise you would easily be able to doe 11. And it came to passe as he went to Jerusalem that he passed through the midst of Samaria and Galilee Paraphrase 11. who being unclean by their leprosie and so to be separated from society durst not come near unto him 12. And as he entred into a certain village there met him ten men that were lepers which stood a farre off 13. And they lifted up their voices and said Jesus Master have mercy on us Paraphrase 13. And being farre from him they cried aloud to him 14. And when he saw
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
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
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
And apprehended and brought them to the captains of the bands of Roman souldiers see note on Lu. 22. g. telling them that these men being Jewes under which name they contained Christians also not discerning the difference between them and teaching a religion contrary to theirs prohibited by the Roman lawes which permitted the practise of no worship but what was approved by the Senate did much disquiet and disturb the city which was a Roman colony v. 12. and being partaker of the privileges of the city of Rome see note on ch 22. e. was to be governed by the Roman lawes 22. And the multitude rose up together against them and the magistrates note c rent off their clothes and commanded to beat them 23. And when they had laid many stripes upon them they cast them into prison charging the gaoler to keep them safely 24. Who having received such a charge thrust them into the inner prison and made their feet fast in the stocks 25. And at midnight Paul and Silas prayed and sang praises unto God and the prisoners heard them 26. And suddenly there was a great earthquake so that the foundations of the prison were shaken and immediately all the dores were opened and every ones bands were loosed 27. And the keeper of the prison awaking out of his sleep and seeing the prison dores open he drew out his sword and would have killed himself supposing that the prisoners had been fled 28. But Paul cried with a loud voice saying Doe thy self no harm for we are all here 29. Then called he for a light and sprang in and came trembling and fell down before Paul and Silas 30. And brought them out and said Sirs what must I doe to be saved Paraphrase 30. And brought them out of the inner prison v. 24. and said Sirs I see and acknowledge that the doctrine taught by you is the truth of the eternall omnipotent God thus testified by him by miracles which therefore all are bound to receive that will be saved Tell me I beseech you what I must doe to be capable of that salvation 31. And they said Believe on the Lord Jesus Christ and thou shalt be saved and thine house Paraphrase 31. And they told him that the receiving and embracing the doctrine of Christ and regulating his life according to it was that which was required of him and his family 32. And they spake unto him the word of the Lord and to all that were in his house Paraphrase 32. And they preached the Gospel to him 33. And he took them the same houre of the night and washed their stripes and was baptized he and all his straightway Paraphrase 33. used the best remedies he could to asswage the pain and heale the wounds and sorenesse that remained from their scourging 34. And when he had brought them into his house he set meat before them and rejoiced believing in God with all his house 35. And when it was day the magistrates sent the serjeants saying Let those men goe 36. And the keeper of the prison told this saying to Paul The magistrates have sent to let you goe now therefore depart and goe in peace 37. But Paul said they have beaten us openly uncondemned being Romans and have cast us into prison and now doe they thrust us out privily nay verily but let them come themselves and fetch us out 38. And the serjeants told these words unto the magistrates and they feared when they heard that they were Romans 39. And they came and besought them and brought them out and desired them to depart out of the city Paraphrase 39. And they came and brought them out of the gaolers house which was now their prison v. 34. and gave them very fair words and attended on them out of the prison 40. And they went out of the prison and entred into the house of Lydia and when they had seen the brethren they comforted them and departed Paraphrase 40. And from the prison they went to the house of Lydia and having spent some time in confirming the Christians see note on Joh. 14. b. they went out of Philippi Annotations on Chap. XVI V. 13. Where prayer was That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a place set apart or accustomed for the service of God there is little question so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 building Oratories in the 3. book of Maccah and so perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Lu. 6. 12. And from the ordinarinesse of that use of the word for praying places it is that Juvenal hath made use of it for a begging place or a corner or porch where beggers meet in qua te quaero proseucha and Cleomedes l. 1. c. 1. speaking of some strange words and forms of speech used by Epicurits saith they are such as are fetch'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fetch'd from the middle of a proseucha from those that use to begge there certain Jewish obsolete words or phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more humble than those that creep on the ground As for that of Oratories which is the Scripture acception of the word we find mention of them in Josephus in his life p. 645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all brought into an oratory a great house saith he able to contain a great multitude and so soon after again and again The custome of building such is said to come from the fact of Isaac Gen. 24. 62 63. where 't is said that he went out into the field to a well to pray saith the Chaldee paraphrase and therefore they built these proseuchae in fields for the most part near fountains or rivers or brooks sides which the Idolaters imitated Isa 57. 6. and such perhaps it was where they prayed ch 21. 5. a little way without the city and upon a shore or on mountains as that Lu. 6. which the Idolaters imitated also Now that this here was such an one will appear not onely by that which is here said of Paul that he sate down and spake to the women making it a place not to pray but to preach but also by the expresse words of Epiphanius t. 2. l. 3. c. 80. There were saith he antiently some places of prayer without the city both in Judaea and among the Samaritans and there is a place of prayer in Shechem which is now called Neapolis without the city c. Which is neer this very place which is here spoken of v. 1. Besides the Syriack is distinct and punctuall in rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house of prayer All the difficulty will be what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here added The Syriack reads because there seemed to be an house of prayer and so the ancient Greek and Latine MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be interpreted either that there was an oratory there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and videri are oft but expletives see Note on Mat. 3. e. or else
great while and saw no harm come to him they changed their minds and said that he was a God 7. In the same quarters were possessions of the chiefe man of the Island whose name was Publius who received us and lodged us three dayes courteously Paraphrase 7. house and lands where resided the Governour 8. And it came to passe that the father of Publius lay sick of a fever and of a bloody flux to whom Paul went in and prayed and laid his hands on him and healed him Paraphrase 8. an excoriation of the guts 9. So when this was done others also which had diseases in the Island came and were healed 10. Who also honoured us with many honours and when we departed they laded us with such things as were necessary Paraphrase 10. And they presented us and gave us great rewards 1 Pet. 3. c. and at our departure furnished us with all necessaries for our journey 11. And after three moneths we departed in a ship of Alexandria which had wintered in the Isle note c whose signe was Castor and Pollux Paraphrase 11. which was called the Dioscuri 12. And landing at Syracuse we tarryed there three dayes 13. And from thence we fet a compasse and came to Rhegium and after one day the south-wind blew and the next day we came to Puteoli 14. Where we found brethren and were desired to tarry with them seven dayes and so we went toward Rome Paraphrase 14. some Christian professors who would needs stay us with them a week after which we parted from them and advanced toward Rome See Joh. 6. 17. 15. And from thence when the brethren heard of us they came to meet us as far as note d Appii forum and the note e three Taverns whom when Paul saw he thanked God and took courage Paraphrase 15. And when we were come toward Rome as farre as Appii forum and Tres Tabernae the Christians in Rome hearing of our approach came out to meet us 16. And when we came to Rome the Centurion delivered the prisoners to the Captain of the guard but Paul was suffered to dwell by himself with a note f souldier that kept him Paraphrase 16. Common gaoler to secure them but let Paul stay in a private house onely with a souldier to guard him 17. And it came to passe that after three dayes Paul called the chief of the Jewes together And when they were come together he said unto them Men and brethren though I have committed nothing against the people or customes of our fathers yet was I delivered prisoner from Jerusalem into the hands of the Romans Paraphrase 17. And after he had been there three dayes he desired to speak with the rulers of the Consistory which the Jewes then had at Rome see note on Joh. 1. e. and when they came to him he said unto them Countreymen though I have done nothing contrary to the lawes or customes of the Jewes yet was I by the Jewes at Jerusalem apprehended and accused before the Roman Procurator 18. Who when they had examined me would have let me goe because there was no cause of death in me Paraphrase 18. no capitall accusation brought against me 19. But when the Jewes spake against it I was constrained to appeal unto Caesar not that I had ought to accuse my nation of Paraphrase 19. onely to clear my self not to lay any thing to the charge of any of my countreymen 20. For this cause therefore have I called for you to see you and to speak with you because that for the hope of Israel I am bound with this chain Paraphrase 20. asserting the resurrection of the dead which is the result of all the promises of God to the Jewes and that that every true Israelite depends on I am thus imprisoned 21. And they said unto him We have neither received letters out of Judaea concerning thee neither any of the brethren that came shewed or spake any harm of thee Paraphrase 21. Christian Jewes made any complaints against thee 22. But we desire to hear of thee what thou thinkest for as concerning this Sect we know that every where it is spoken against Paraphrase 22. this profession and doctrine of Christianity we know that it is generally opposed by our brethren the Jewes 23. And when they had appointed him a day there came many to him into his lodging to whom he expounded and testified the kingdome of God perswading them concerning Jesus both out of the Law of Moses and out of the Prophets from morning till evening Paraphrase 23. he preached and made known at large the doctrine of the Gospell demonstrating from the Law of Moses and the prophecies that were of force among the Jewes the agreeablenesse and truth of the whole Christian religion 24. And some believed the things which were spoken and some believed not 25. And when they agreed not among themselves they departed after that Paul had spoken one word Well spake the holy Ghost by Isaias the Prophet unto our fathers Paraphrase 25. And when by this difference of minds there began to be some falling out or arguing on both sides v. 29. between them they departed Paul telling them at their departure that this unbelief of their's was a thing which the Prophet Isaias had punctually foretold 26. Saying Go to this people and say Hearing ye shall hear and shall not understand and seeing ye shall see and not perceive Paraphrase 26. Saying This people of the Jewes will not receive the Gospell 27. For the heart of this people is waxed grosse and their ears are dull of hearing and their eyes have they closed lest they should see with their eyes and hear with their ears and understand with their heart and should be converted and I should heal them Paraphrase 27. For they have contracted a perfect habit of obduration and wilfull deafness and blindnesse to which it is consequent that they will not hearken to any wayes of reformation that should make them capable of mercy 28. Be it known therefore unto you that the salvation of God is sent unto the Gentiles and that they will hear it Paraphrase 28. It is therefore now to be expected by you that we should give over contending with this obduration of yours and preach the Gospell to the heathens and they will most gladly lay hold on it 29. And when he had said these words the Jewes departed and had great reasoning among themselves 30. And Paul dwelt two whole yeares in his own hired house and received all that came in unto him 31. Preaching the kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him Paraphrase 30 31. And Paul was free from close restraint and hired an house to live in and there continued two years and preach'd the Gospell to all that came to him and to those that had already received it superstructed the whole Christian doctrine and this
resemblance and pourtraiture of his 6. Knowing this that our old man is crucified with him that note a the body of sinne might be destroyed that henceforth we should not serve sin Paraphrase 6. Resolving this with our selves that as this was one end of Christ's suffering for our sins and dying upon the crosse that he might give us example to doe so too see Tit. 2. 14 to crucifie that is forsake our former course of life so our forsaking of sin and conforming our selves to his crucifixion which in baptisme we undertake obliges us to the mortifying of every sin so farre that we no longer yield any obedience to it that is neither willingly indulge to any presumptuous acts nor slavishly lie down in any habit or course of sin 7. For he that is dead is freed from sin Paraphrase 7. For as a man truly dead is freed from the authority of all those that in life-time had power over him so he that is dead to sin in this figurative sense wherein I now speak is freed from the power of sin acting formerly in him and consequently he that hath by being baptized into Christ so farre undertaken to accompany Christ in his death as really to die unto sin must demonstrate himself to be freed from the power of it must not permit it to live in him that is himself to be acted by it or else he doth quite contrary to his undertaking 8. Now if we be dead with Christ we believe that we shall also live with him Paraphrase 8. And if we sincerely perform our part in this if we imitate Christ in his death that is die to sin forsake and never return to it again then we must also remember that it is another part of our Christian faith and undertaking of our baptisme to imitate Christ in his resurrection to rise to new and holy and godly lives and then we have grounds of believing that we shall together with him or after his example have a joyfull resurrection to eternall life But upon no other terms but these doe we expect or believe any good from Christ 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Paraphrase 9 This being it for which we have a copie in Christ's resurrection also as well as in his death viz. So to rise to new life as never to return to our old sins again as his was a resurrection that instated him on an eternal life never to come under the power of death again 10. For in that he died he died unto sinne once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sinne but alive unto God through Jesus Christ our Lord. Paraphrase 10 11. For as when he died for our sins he died once never to undergo that death again but when he rose from death he was immediately instated not into one single act of life so only as it might be truly said he was once alive after death but no more but into an immortal endlesse life a life co-immortal with the Father God eternal so must we after that double example of his death and resurrection account our selves obliged by our baptisme which accordingly is not wont to be reiterated so to die to forsake sin as that we need never die any more die one final death never resume our former courses again and on the other side for our new Christian life to take care that that be eternal no more to return to our sins again then we think Christ or God can die again but perservere in all virtuous and Godly living according to the example and precepts of our Lord Jesus Christ who died and aose again on purpose to raise us up to this kind of new life never to die again 12. Let not sinne reigne therefore in your mortal body that ye should obey it in the lusts thereof Paraphrase 12. And so you now see what your Christian duty is whatsoever we are calumniated to affirm that whereas your flesh hath many sinfull desires which if they be obeyed or observed will set up a kingdome or dominion of sin in you make you servants and slaves to sin you are most strictly obliged to take care that sin get not this dominion that you obey it not in yielding to or satisfying the lusts or prohibited desires of your bodies 13. Neither yâ—eld ye your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Paraphrase 13. But in stead of offering up or presenting your members unto sin as instruments or weapons to do what sin would have done ye must consecrate your selves unto God as men that are raised unto new life and therefore are fit to do him service and your bodies as active and military instruments of performing to him all the obedience in the world 14. For sin shall not have dominion over you for ye are not under the Law but under grace Paraphrase 14. 'T were the vilest thing in the world for sin to have dominion over you who are now no longer under the weak unefficacious paedagogy of the Law which could onely forbid sin and denounce judgement but never yeeld any man that hope of mercy on amendment which is necessary to the working reformation on him or checking any sin that men are tempted to but under a kingdome of grace where there is pardon for sin upon repentance and strength from heaven to repent and so no want of ability or encouragement to amend our lives See note on Mat. 5. g. 15. What then shall we sin because we are not under the Law but under grace God forbid Paraphrase 15. From hence again some carnall men are ready to collect matter of security in sin For say they if now under the Gospell there be pardon allowed for sin and not condemnation as it was under the Law for every wilfull sin we have committed why may we not securely sin This is the unreasonablest conclusion and detorsion of this doctrine very distant from the truth of it which is that this pardon for sin belongeth not to them that securely go on in sin but onely to the penitent and is offered to men that are sinners on purpose that in hope of pardon upon returning they may timely do so and not that they may the longer continue in their course which is the most abhorred use of God's mercy imaginable 16. Know ye not that to whom ye yeeld your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Paraphrase 16. 'T is a known thing that he that delivers himselfe up to any man as a servant or slave and actually serveth or obeyeth him is to be accounted his servant and to receive wages from him and so it must be
say would he not think them all mad if he should casually come among them 24. But if all prophesy and there come in one that believeth not or one unlearned he is convinced of all he is judged of all Paraphrase 24. But if that which they are about be the interpreting of Scripture promulgating the doctrine of Christ this may probably work upon them that hear though they came in unbelievers 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Paraphrase 25. And coming to a sight of their sins they will be forced to doe reverence and confesse that God is in such a congregation as that 26. How is it then brethren when ye come together every one of you hath a Psalm hath a doctrine hath a tongue hath a revelation hath an interpretation let all things be done unto edifying Paraphrase 26. If then ye demand how ye shall behave your selves in Church-meetings â—ake care especially that what ever ye doe whether by the afflation of the Spirit ye compose Psalms see note on Eph. 5. g. for the praising of God as was used especially in the Eucharist v. 15 16. or whether ye make use of your gift of languages note on c. 12. â— or whether ye explain the figures of the old Testament see note b. or whether ye interpret what others have spoken in an unknown tongue all be done so as may be most to the benefit and advantage of others 27. If any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret Paraphrase 27. And whensoever any use the gift of tongues let not above two or three doe it at one time and they one by one and let one of them interpret all that the rest have spoken 28. But if there be no interpreter let him keep silence in the Church and let him speak to himself and to God Paraphrase 28. And if none present he able to doe that let not him that hath the gift of languages speak in the Church the place of believers but reserve his tongues for the converting of strangers and in the mean time keep his languages to himself to be used at his own home betwixt God and him in private 29. Let the prophets speak two or three and let the other judge Paraphrase 29. And as for the gift of tongues so next for prophesying let that be done by those who are endowed with that gift two or three in a day the rest of those who have the like gift of prophecy passing judgement on that which is done by them 30. If any thing be note b revealed to another that sitteth by let the first hold his peace Paraphrase 30. And if while one that hath that gift is reading or expounding any part of Scripture another that sitteth by and hath the like gift be able to give any exposition of a sacred figure or other emergent difficulty let it be free for him to doe so and in the mean while let the other that was speaking give way to him 31. For ye may all prophesy one by one that all may learn and all may be comforted Paraphrase 31. For ye all that have the gift of prophecy may give your sense of Scripture one after another and if ye doe so that will be the best way to instruct and exhort all others 32. And the spirits of the prophets are subject to the prophets Paraphrase 32. And it cannot be objected against this that they that are thus inspired cannot thus stop themselves for the afflations or inspirations of such prophets as are here spoken of may be ruled by the prophets that is by them that have them the Christian gifts of expounding c. being not like the afflations of evill spirits which put them into extasies God's gifts to the Church are as even Prophecy it self appeared to be in Jonah such as it is in their power to restrain and consequently they may prophesy one after another v. 31. 33. For God is not the author of confusion but of peace as in all Churches of the saints Paraphrase 33. For the Spirit of God is not a violent extatical impetuous but a quiet soft spirit as appears by the effects in all well-tempered constituted Churches 34. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the Law Paraphrase 34. As for your women let them be so farre from teaching that they doe not so much as speak by way of asking questions in the Church but acquiesce in the judgments of their superiours particularly their husbands as the law of God commands Gen. 3. 16. 35. And if they will learn any thing let them ask their husbands at home for it is a shame for women to speak in the Church Paraphrase 35. What therefore they desire to be instructed in they must seek it by their husbands by whom it may be conveighed to them if not from their own skill yet from those that are able to instruct the officers of the Church much more decently then by their speaking or asking questions in the Church the doing of which is uncomely in a woman as arguing some pride in her or weaknesse in her husband 36. What came the word of God out from you or came it unto you onely Paraphrase 36. As for you that take upon you to order otherwise are you the planters of the Gospel or did the Apostles that planted give none but you directions that you must doe contrary to all other Churches particularly to Jerusalem and suffer women to speak in your Churches 37. If any man think himself to be a Prophet or spiritual let him acknowledg that the things I write unto you are the commandments of the Lord. Paraphrase 37. If any man be a prophâ—t or have any other spiritual gift or afflation let him receive these directions as the commands of the Lord or not pretend to be a true prophet For the Apostles and such am I being the men intrusted by Christ to conveigh the Gospel to the world and to preserve order in the Church are to be obeyed by the Prophets themselves and in matters of difference the resolution is to be made by the Apostles as the Governours of the Church not by the prophets or the spiritual 38. But if any man be ignorant let him be ignorant Paraphrase 38. But if any man doubt of it resist the directions let him continue to doe so his will be the danger of it 39. Wherefore brethren covet to prophesie and forbid not to speak with tongues Paraphrase 39. To conclude therefore prophesying teaching exhorting is the thing by which the Church is most profited and for the gift of tongues 't is that that they which have may be
causeth through us thanksgiving to God Paraphrase 11. Having enough to be very liberal at all times which is a most desirable condition and that which brings in thanksgiving and glory to God 12. For the administration of this service not only supplieth the want of the saints but is abundant also by many thanksgivings unto God Paraphrase 12. This charitable and serviceable ministring to and supplying of other mens wants being not only a means to relieve those Christians that are in necessity see note on Mar. 12. b. and so a charity to our brethren but also an invitation and obligation of many mens gratitude unto God and so an occasion if not a speciall act of piety also 13. While by the experiment of this ministration they glorifie God for your professed subjection unto the Gospel of Christ and for your liberall distribution unto them and unto all men Paraphrase 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judaea blesse and magnifie the name of God first that ye are so ready to believe and obey the Gospel of Christ to confesse Christ by doing what he commands and secondly that by your liberality these poor saints and all others in their sympathy with them doe receive so much benefit from you 14. And by their prayer for you which long after you for the exceeding grace of God in you Paraphrase 14. And lastly they are hereby raised up to pray for you out of that passionate love and affection toward you which the fight of the abundant virtues and graces of God in you doe work in them 15. Thanks be unto God for his unspeakable gift Paraphrase 15. For all this goodnesse of God to you and by you to others his name be ever praised Annotations on Chap. IX V. 8. Make all grace abound There is no way of rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Active sense to make abound and that hath been formerly noted to be ordinary in the New Testament see Note on Mar 14. f. The Greek wanting the Hebrew conjugation Hiphil which denotes making to doe a thing and having no way to supply it but by using the Active voice in that sense so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie Neutrally to abound but also to make any man or thing to abound Of which kind there be innumerable examples And so the making their charity to abound toward them here that is Gods blessing their liberality so that it shall enrich in stead of impoverishing them will be all one with the encreasing the fruits of their righteousnesse v. 10. their righteousnesse there signifying their charity as hath been oft shewn and the plenty consequent to their exercises of that virtue being proportionable to the fruit that comes by sowing the hundred-fold encrease which Christ promises even in this life to those that forsake or part with any thing for his sake and accordingly 't is there joyn'd with multiplying their seed where their acts of charity are figuratively call'd their seed and the blessings consequent thereto the fruits of it CHAP. X. 1. NOw I Paul my self beseech you by the meeknesse and note a gentlenesse of Christ who in presence am base among you but being absent am bold toward you Paraphrase 1. Now I that Paul that am so calumniated by some among you and said by way of reproach to be mild and contemptible when I am personally present with you but when I am absent severe and confident toward you I exhort you by the meeknesse and gentlenesse of Christ which was so remarkable in him and which I shall not be ashamed to imitate be I never so vilified for it And as I exhort you so 2. But I beseech you that I may not be bold when I am present with that confidence wherewith I think to be bold against some which think of us as if we walked according to the flesh Paraphrase 2. I beseech God or you that at my coming I may not have occasion to exercise that severity which I think my self obliged to exercise against some who accuse me for a weak behaviour in my Apostleship as either fearing or flattering of men too mild on one of those grounds 3. For though we walk in the flesh we doe not warre after the flesh Paraphrase 3. For though I am an infirm person obnoxious my self to many afflictions and distresses for which you are apt to despise me yet doe I not exercise my Apostleship in a weak manner or by weak weapons 4. For the note b weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds Paraphrase 4. For the instruments of our Apostleship the censures of the Church are not weak or contemptible but such as have a divine force upon the conscience for the beating down all the fortifications which are raised in us against the power of the Gospel or subduing the most refractary offenders 5. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ Paraphrase 5. But I use the censures of the Church to bring down all the disputings and reasonings of mens understandings against the Christian doctrine all notions and conceits of vain hereticall men to the acknowledgment and practice of the truth 6. And having in a readinesse to revenge all disobedience when your obedience is fulfilled Paraphrase 6. And truly thus I am resolved when you have made good your obedience reduced your selves to good order and demonstrated that to punish those that remain refractary with severity enough For when the whole Church lies in disobedience those acts of severity are not so fit to be used but when the reformation of the greater part is so conspicuous that it may be prudent to proceed against the refractary then I shall not fail in my duty but inflict these censures as shall be fit 7. Doe ye look on things after the outward appearance if any man trust to himself that he is Christs let him of himself think this again that as he is Christs even so are we Christs Paraphrase 7. Doe you judge so slightly and as the weakest and most passionate men are wont only according to outward appearances If any man out of confidence that he is a speciall favourite of Christs think fit to despise me let him consider and by all those arguments by which he will be able to conclude that he is the Disciple or Apostle of Christ he will be 〈◊〉 to conclude it of me also 8. For though I should boast somewhat more of our authority which the Lord hath given us for edification and not for your destruction I should not be ashamed Paraphrase 8. Nay if I should pretend to some more authority from Christ then hath been given to others all
〈◊〉 〈◊〉 〈◊〉 to restore such an one in the spirit of meeknesse that is either by mild reprehension and exhortation to recover him to a sense and reformation of his fault without proceeding to any sharper course or else in case of greater severity to be soon molified again toward him to take off the censures of the Church from him Which there appears not only by the evidence of the words themselves but by the subsequent precept of bearing one anothers burthens ver 2. as that may be explained by a parallel place in Ignatius's Epistle to Polyâ—arpus where he bids him as a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care of the unity that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the keeping whole Christs body the Church bear all and suffer or bear with all in love And so perhaps in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. may be the restoring of the laps'd offenders upon their sincerity of reformation or rather the continuing them in the communion of the Church without need of having the censures inflicted upon them for so it there followâ—s as the consequent of his praying for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause I write these things being absent that bâ—ing present I may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deal sharply or use excision where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making up restoring or keeping whole may very fitly be rendred as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision the word set to denote the censures Thus in Hippodamus the Pythagorean in his book De Republ. prescribing society or meeting together of old and young in order to preservation of peace and moderating all sorts of affections he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because young men need to be taught sobriety or moderation and to have their excesses corrected and allayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correction saith the interpreterin Stobaeus p. 250. but that sure not by way of punishment for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the friendly meetings and feasts were no places of judicature nor instituted to any such like designe but by way of exhortation or friendly advice the elder to the yonger who might have such an authority with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to settle or accomplish them bring them to a staiedness and stability of temper In the third sense 't is used 1 Cor. 1. 10. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their being knit or compacted together in the same mind or opinion is set opposite to having schismeâ— among them and contentions v. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye knit together is preparative to their being of the same mind and having peace among them In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prayes to God for the dispersed Jew Christians that after that short time of sufferings God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself by his special providence take care for them and restore them halcâ—onian daies of peace to serve him in the publick assemblies Thus S. Ignatius in his Epistle to the Smyrnaeans making a motion to tâ—em to send a congratulation into Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had a fair sunshine in respect of the service of God doth thus expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have peace and have received their own magnitude and their own body is restored to them where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the body of the Church meeting together in assemblies which is there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be restored as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be repaired or made up that is restored to them See Jude Note c. V. 14. Communion What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for charity or liberality hath been formerly observed Note on Act. 2. d. and 2 Cor 8. 4 And agreeably though in a spiritual sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit here the liberality of the holy Ghost in the plentifull effusion of his gifts so as it will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Spirit Act. 2. 38. and so as will be most fit to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace or charity or liberality of Christ and the love of God as in Cicero de Nat. Deor. l 3. Dei gratia charitas Gods grace or favour and charity or love are put together For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ used 2 Cor. 8. 9. and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit Phil. 2. 1. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels and mercies that is the evidences of the highest liberality THE EPISTLE OF PAVL THE APOSTLE TO THE note a GALATIANS THE time of the Apostles writing this Epistle to the Galatians is generally conceived to be near the time of that to the Romans An. Chr. 55. above 20. years after his conversion Chrysostome and Theophylact set it before that And then there can be no possibility of believing the subscription of the Epistle which affirms it to be written from Rome where we know the Apostle had not been when he wrote his Epistle to the Romans But although of the time of writing this Epistle we have no sure evidence yet two things we discern of it first That the chief designe of it was to vindicate the liberty of the Gospel from the Judaical yoke which by being by them imposed upon all Gentiles which should receive the faith was likely to prove a great hinderance to the progresse of the Gospel among the heathens or uncircumcision of whom S. Paul profess'd to be the Apostle Secondly That they which in this Church press'd this yoke most eagerly were those which did not themselves observe it heretical Christians the Gnosticks which were not themselves circumcised as being many of them neither native Jewes nor Proselytes of their Covenant yet to avoid persecution from the Jewes did thus farre comply with them in pressing circumcision upon the converted Gentiles to which end they vehemently opposed S. Pauls doctrine and practice affirming that what he had he had received from the other Apostles and consequently was to be rectified by them S. Peter c. and indeed that he varied from himself From which calumnies he severally vindicates himself in this Epistle shewing that he received his doctrine from none but Christ himself that those other Apostles profess'd the same doctrine that he did and that though he himself used a greater liberty at some times then at other in respect of the advantages of the Church yet his doctrine was alwaies the same the truth of which he therefore confirms by many arguments That these hereticks were soon after the planting the Faith here crept in among them
THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being
before any thing which now is created was and as all was created by him v. 16. so doe all owe their continuance and preservation to him 18. And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the praeeminence Paraphrase 18. And another title he hath to us beside that of Creator as he hath redeemed us and purchased us to be a congregation called by his name a Church of Christians and as by rising from the dead he hath conquered death and given us victory over it that we may after him rise also and so by all titles he hath right of dominion over all 19. For it pleased the Father that in him should all fulness dwell Paraphrase 19. For in the man Christ Jesus it was thought fit that the whole divine nature should reside and inhabit ch 2. 9. 20. And having made peace through the blood of his crosse by him to reconcile all thâ—ngs unto himself by him I say note c whether they be things in earth or things in heaven Paraphrase 20. And that having by his sufferings and satisfaction for our sins made peace between God and the world he should reconcile all mankind unto God not onely the Jewes among whom he was born and who had formerly been his people and had the promises of Christ made to them but the very Gentiles also 21. And you that were sometime alienated and enemies in your mind by wicked works yet now hath he reconciled Paraphrase 21. And you that were strangers from the worship of the true God and had engaged your selves in idolatry and all the wicked practices that attend that he hath now brought back to his service used means by preaching of the Gospel to reform you to make you lay down your hostilities against God the wickednesses of your lives 22. In the note d body of his flesh through death to present you holy and unblameable and unreprovable in his sight Paraphrase 22. And to that end lai'd down his very life for you by that means to present you to his father as those which though sinners are yet reconciled unto him and are now acceptable in his sight free from all charge of sin from the accuser of the brethren 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature under heaven whereof I Paul am made a minister Paraphrase 23. Upon this condition onely that having given up your names to him received the faith ye continue firm and constant to the end and whatever persecutions assault you hold out by virtue of that hope which the Gospel hath furnished you with that Gospel I mean which is now made known and preached to all the heathen world see note on Rom. 8. d. and of which I am by Christ constituted an Apostle and publisher of it 24. Who now rejoice in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Paraphrase 24. And though it cost me dear bring many persecutions upon me yet is not this matter of any thing but joy unto me as knowing that what I suffer is but some small proportion and remnant of those sufferings which Christ began on the crosse for the Church his body and doth now again though he be in heaven indure in the persecuting of me an Apostle of his 25. Whereof I am made a minister according to the dispensation of God which is given to me for you to note e fulfill the word of God Paraphrase 25. And a minister of his Church appointed immediately by God to bear his word to preach the Gospel to the Gentiles and particularly to you to whom by Epaphras I have done so ver 7. and to leave no place whither I can come by my self or others without preaching the Gospel to them 26. Even the mysterie which hath been hid from ages and from generations but now is made manifest to his saints Paraphrase 26. That Gospel I mean or revelation of the will of God which was not revealed so clearly in former ages but kept under shadowes and dark prefigurations but now is freely preached to all that receive the faith of Christ 27. To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory Paraphrase 27. God being willing to exhibit to such and no longer to keep close this illustrious mercy of his to the Gentiles so long concealed viz. Christ preached the Gospel revealed to these and in it hope of pardon and of blisse afforded them upon reformation of their former lives and receiving and practifing the commands of Christ 28. Whom we preach warning every man and teaching every man in all wisdome that we may present every man perfect in Christ Jesus Paraphrase 28. Whose doctrine we now publish to the world his precepts of divine purity and his glorious promises first preaching the fundamental heads of the truth of Christ and then superstructing all farther knowledge of Christian duties and this to Gentiles as well as Jewes that by this means we may bring in servants to God as many as possibly we can to serve him in all that holinesse of life that Christ Jesus himself exemplified and prescribed 29. Whereunto I also labour striving according to his working which worketh in me mightily Paraphrase 29. Of which number I am one who endure some travail and toil and withall some persecutions and afflictions see 1 Thess 2. note b. according to the measure of that grace which he hath effectually bestowed upon me to the end Annotations on Chap. I. V. 15. First-born The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary notion of first-born which cannot so well here referre to Christ's eternal generation because of that which is added to it the first-born of every creature which only gives him a precedence before all other creatures and doth not attribute eternity to him is used sometimes for a Lord or person in power who hath the privilege of the first-born dominion over all his brethren and according to this notion 't is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture for a Prince or principal person So Ps 68. 27. David is called the first-born of the Kings of the earth that is the most glorious among them and Job 18. 13. we have the first-born of death And so among the Civilians Haeres heir signifies dominus Lord Iustinian Instit l. 2. tit 19. de haered qualit diffe § ult And thus may it fitly be a title of Christ incarnate in respect of his power over his Church the key of the house of David laid upon him But it is possible it may peculiarly referre to his resurrection in which
when Psal 103. the Angels are called his host 't is because they minister unto him and as it follows doe his will and so the Sun and Moon are called the host of God as those that minister unto him Thus when Isa 40. 2. it is said Their warfare is accomplished where the Old Latine reads corruptly malitia for militia it belongs clearly to the cessation of the Levitical Priesthood and so Dan. 8. 13. the Sanctuary and the host shall be trodden down and so Isa 24 21. In that day God wil visit the host of the most High the Temple in the like manner Thus in the New Testament the weapons of our warfare 2 Cor. 10. 4. the instruments of the exercise of our Apostleship the Censures of the Church c. and 2 Tim. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Souldier of Christ that is minister and v. 4. I have fought a good fight executed the office of my Apostleship as I ought to doe And just so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of Evangelist first then Bishop as he ought CHAP. II. 1. I Exhort therefore that first of all note a supplications prayers intercessions and giving of thanks be made for all men Paraphrase 1. In the first place therefore I advise thee and all the Bishops under thy Metropolis that you have constant publick offices of devotion consisting first of supplications for the averting of all hurtfull things sins and dangers secondly of prayers for the obtaining of all good things which you want thirdly of intercessions for others and fourthly of thanksgiving for mercies already received and all these not only for your selves but in a greater diffusion of your charity for all mankind 2. For Kings and for all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty Paraphrase 2. For the Emperors and rulers of Provinces under them to whom we owe all our peaceable living in any place in the exercise of religion and vertuous life and therefore ought in reason to pray and give thanks for them 3. For this is good and acceptable in the sight of God our Saviour Paraphrase 3. For this God under the Gospel approves of and requires at our hands 4. Who will have all men to be saved and to come unto the knowledge of the truth Paraphrase 4. In proportion to the example which he hath given us in himself who earnestly desires the good of all mankind and useth all powerfull means to bring them to reform their former wicked lives and now to entertain the Gospel 5. For there is one God and one Mediator between God and men the man Christ Jesus Paraphrase 5. For it is but one God that is Creator of all who consequently designes and wills the good of all and so likewise but one Mediator and peace-maker between God and man even he that hath taken our common nature upon him and in it died for all those whose nature he assumed even Jesus Christ 6. Who gave himself a ransome for all to be testified in due time Paraphrase 6. Who died to redeem all men and rescue them out of their evil waies laying down his life pouring out his blood in our stead and thereby gave also a testimony of the truth of his doctrine thus sealed with his blood in the time appointed by God and foretold by the prophets as the season for the working this great work 7. Whereunto I am ordained a preacher and an Apostle I speak the truth in Câ—rist and lie not a teacher of the Gentiles in faith and verity Paraphrase 7. Which doctrine of his hath been intrusted to me to divulge and preach unto all men Gentiles as well as Jewes Christ knows that I speak the truth whose commission it were very unsafe for me to feigne that I might be the Apostle and Bishop of the Gentiles to make known and administer the Gospel of Christ among them faithfully and truly without concealing or adding any thing 8. I will therefore that men pray every where lifting up note b holy hands without wrath and doubting Paraphrase 8. These directions then I give to all both men and women first to men that as the Jewes wash'd their hands before they lifted them up at the altar Exod. 40. 32. Psal 26. 6. so should all Christians pray not onely in Jerusalem but any where else with innocent hearts without any anger or malice see note on Mat. 15. e. quarrels or dissensions preserving the bond of peace the one lip Zeph. 3. 9. among all 9. In like manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered haire or gold or pearls or costly array Paraphrase 9. The second direction I give for women that they come to the assemblies and pray in like manner as was said of the men ver 8. and that they doe it in such attire as is decent accounting modesty and sobriety the greatest ornament that they are capable of and not seting themselves out vainly and with ostentation in curious dressings of hair in embroidery or jewels or other waies of sumptuous attire 10. But which becometh women professing godlinesse with good works Paraphrase 10. But in stead of them to adde to modesty and sobriety v. 9. the richer embroidery and jewels of all good works charity to others which becomes Christian professors infinitely better than those other waies of expense upon fine clothes c. 11. Let the woman learn in silence with all subjection Paraphrase 11. And of the woman I farther command that she be content to learn and to exercise obedience and subjection to those who are placed over her both in the Church and at home 12. But I suffer not a woman to teach nor to usurp authority over the man but to be in silence Paraphrase 12. And that she neither undertake to teach in the Church nor at home to have any authority over her husband but to be obedient and meek and still in both those capacities 13. For Adam was first formed then Eve Paraphrase 13. According to the type which God gave in this matter in the first creation forming Adam the man first then the woman out of him to denote her subordination to and dependence on him 14. And Adam was not deceived but the woman being deceived was in the transgression Paraphrase 14. And there is little reason that this course which was then setled should since be changed certainly no reason to be fetched from Adam's sin and fall for the guilt of that lay especially upon the woman for before Adam was deceived or Adam being not deceived the woman being first cheated her self by the serpent was the cause and beginning of sin and ruine on all mankind 15. Notwithstandig she shall be note c saved in child-bearing note d if they continue in faith and charity and holiness with sobriety
of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a several distinctcommission from Christ immediately and subordinate to none but the supreme donour or Plenipotentiary The second title is that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of truth and the basis of that pillar The houses anciently were built on pillars Iudg. 16. 26. where we find the pillars whereupon the house standeth and v. 29. the two middle pillars whereon the house stood and on which it was born up and upon the removing of which the house fell and so when the Psalmist describes the land by this similitude of an house he supposeth it set on pillars and the feeblenesse of those pillars when they want bearing up are an evidence of the weaknesse of the earth The earth is weak and the inhabitants thereof I bear up the pillars of it Psal 75. 4. Now of a pillar it is known that it receives the usefulnesse from the basis on which it stands which being so set that it cannot sinke the pillar being firmly fastened on that and standing upright it is able to bear a vast weight of building laid upon it And so these two though several in themselves yet joyning together and consolidated into one they doe as one not severally support what is laid upon them A like expression we find in the Jewish writers from whence it seems to be imitated as when Maimonides in his first volume lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins his first Hilchot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of foundations and the pillar of wisdome is to know there is a first being c. which phrase though it differ from this in speaking of a first absolutely first foundation whereas this speaks indefinitely of a foundation yet it agrees with it in this that foundation and pillar are joyned together to signifie not severall but one and the same title It is therefore necessary so to render these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar and ground that they be not distinct titles of the house of God a pillar one and a basis another but by the figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one described by two a pillar upon its basis which firmly sustains that which is built and erected upon it And so is the house of God the Churche both Universall of Christ and under him of all the Apostles and each particular of each single Apostles plantation this pillar erected firmly upon the basis to sustain to uphold the truth of Christ which being by Christ and his Apostles erected as a roof upon a pillar is sustained and upheld by it If the truth of the Gospel had been scatterd abroad by preaching to single men and those men never compacted together into a society under the Government of Bishops or Stewards c. such as Timothy was to whom was delivered by Saint Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 20. a depositum or body of sound doctrine to be kept as a standard in the Church by which all other doctrines were to be measured and judged if I say such a summary of faith had not been deliver'd to all Christians that came in in any place to the Apostles preaching and if there had not been some Steward to keep it then had there wanted an eminent means to sustain and uphold this truth of the Gospel thus preach'd unto men But by the gathering of single converted Christians into assemblies or Churches and designing Governors in those Churches and entrusting this depositum or form of wholsome doctrine to their keeping it comes to passe that the Christian truth is sustain'd and held up and so this house of God is affirmed to be the pillar and basis of truth or that pillar on a basis by which truth is supported According to which it is that Christ is said to have given not only Apostles and Prophets and Evangelists but also Pastors and Teachers that is the Bishops in the Church known indifferently by those two titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the compacting of the Saints into a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the building up of thebody of Christ confirming and continuing them in all truth Eph. 4. 12. that we should be no longer like children carryed about with every mind of doctrine c. v. 14. And so again when Heresies came into the Church in the first Ages 't is every where apparent by Ignatius's Episles that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine and whosoever departed from him and that form of wholsome words kept by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to be corrupted and immers'd in that sink of corruption which was then among the Gnosticks the pests of that age of the Church To which purpose these sayings of that divine Martyr are expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man doe ought of those things which belong to the Church without the Bishop and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth any thing without the privity of the Bishop worships the devill Epist ad Smyrn And this is his meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being within the altar preserving communion with and dependance on the Bishop who sat in that part of the Church which was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar which he that did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falls short of the bread of God Ep. ad Ephes from thence concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us take care not to resist or oppose the Bishop that we may be subject to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every one whom the Master of the house sends to his own stewardship him must we receive as him that sent him we must therefore look to the Bishop as the Lord himself And in the Epistle to the Magnesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought not only to be called Christians but also to be such as some call or acknowledge the Bishop but doe all without him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to think it reasonable to entertain any private opinions of our own for as he addes they that did so were sure to be seduced in such times being once grown wiser then their teachers So in Ep. ad Philadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are of God and of Iesus Christ these are with the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one altar as one Bishop that whatever ye doe ye may doe according to God And speaking of seduced Hereticks he mentions their only way of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they repent and return to the unity of God and the councell of the Bishop And so every where in all those Epistles to the same purpose to signifie that that form of doctrine deposited with and kept by the Bishop in the Church is the only sure means to support and preserve the truth Which how little it belongs to those Congregations or Churches which
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
recover and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of God is his will to be obeyed or practised Ephes 6. 6. and so our sanctification is said to be the will of God As for a third possible rendring of it that they should be said to be taken and caught by the devil at or according to the will of God permitting them so to be that is made improbable by the punctation the comma's before and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken or caught by him putting those words as in a parenthesis and connecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the will of him to the Verb precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recover thus whether they may not recover to his will that is to that state those practices which God requires As for the distance betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God v. 25. which may make this interpretation lesse probable it is very ordinarily to be observed and in the very next chapter ver 8 9. we have an example of it where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also theirs in the end of the ninth verse is as farre distant from Iannes and Iambres in the beginning of the eighth verse to which it certainly referres as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is distant here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact goes farther yet and will have the phrase caught and taken by him refer to God also But that cannot well be admitted because in all reason they must be conceived to be caught by him who layes the snare and that is the Devil in the former part of the verse CHAP. III. 1. THis know also that in the last daies perilous times shall come Paraphrase 1. But you are to take notice of the prediction of Christ Mat. 24. 9 12. that in these times preceding that famous coming of Christ to punish the crucifiers and persecutors and relieve the faithfull Christians see 1 Tim. 4. 1. Jam. 5. 3. there shall approach very sharp persecutions from the Jewes caused by the Gnosticks whose character is made up of these so many vices following 2. For men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy Paraphrase 2. That in stead of Christian charity that takes care for the good of others they consider onely and intend themselves 3. Without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good Paraphrase 3. fiercely and bloodily disposed haters and persecutors of all good men 4. Traitors heady high-minded lovers of pleasures more than lovers of God Paraphrase 4. Betraying their fellow Christians into the persecutors hands Mat. 10. 21. and 24. 9 10. insolent persons see note on 1 Cor. 13. d. that pretend great depth of knowledg but preferre their lusts before Christ 5. Having a form of godlinesse but denying the power thereof from such turn away Paraphrase 5. Pretending Christianity but doing nothing like Christians These doe thou avoid converse not with them 6. For of this sort are they which creep into houses and lead captive silly women laden with sins led away with divers lusts Paraphrase 6. See note on Rev. 2. n. 7. Ever learning and never able to come to the knowledg of the truth Paraphrase 7. Who being disciples of the Gnosticks which undertake to know so much pretend to be learning that deep knowledge of them but certainly never learn any thing that is good or Christian of them 8. Now as note a Jannes and Jambres withstood Moses so doe these also resist the truth men of corrupt minds reprobate concerning the faith Paraphrase 8. These being given to sorcery see v. 13. and Rev. 9. c. and making use of it to contend with the Apostles and to draw men from Christ cannot better be compared than to those famous magicians Jannes and Jambres who undertook to doe as great miracles as Moses Exod. 7. 11. men that are drawn quite from the Gospel very farre from being true Christians 9. But they shall proceed no farther for their folly shall be manifest unto all men as theirs also was Paraphrase 9. But they are almost at an end of their work of deceiving and persecuting and opposing Christianity for they shall be discovered to be impostors as those Magicians were 10. But thou hast fully known my doctrine manner of life purpose faith long-suffering charity patience Paraphrase 10. Thou hast another pattern to follow quite contrary to theirs that which by my preaching I have taught and by the constant from of all my actions exemplified to thee viz. my resolution of propagating the Gospel where ever I was able my fidelity in discharge of my office my induring many neglects and affronts before I would give over my endeavours to reduce impenitent sinners my zeal to the glory of God and good of souls and my perseverance in all this in despight of persecutions 11. Persecutions afflictions which came unto me at Antioch at Iconium at Lystra what persecutions I endured but out of them all the Lord delivered me Paraphrase 11. at Pisidia Act. 13. 45. at Iconium Act. 14. 2. at Lystra Act. 14. 18. 12. Yea and all that will live godly in Christ Jesus shall suffer persecution Paraphrase 12. Yea and at such times as these when Christianity is so violently opposed by the unconvered Jewes it is to be expected by all that resolve on a true constant Christian course that it shall infallibly bring persecution upon them 13. But evil men and seducers shall wax worse and worse deceiving and being deceived Paraphrase 13. But such impious godlesse sorcerers see v. 7. and deceivers as these shall grow every day worse and worse and more pernicious than other deceiving others and themselves at last most sadly deceived and mistaken of any when all their arts of securing shall but destroy themselves or being delivered up to be deceived themselves as a just judgment for their deceiving of others 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Paraphrase 14. But doe thou hold fast that form of sound doctrine which was taught thee to teach others and remembring from whom thou hadst it thou wilt have no reason to doubt or suspect the truth of it 15. And that from a child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Jesus Paraphrase 15. And having been instructed in the understanding of the holy Scriptures of the Old Testament ever since thou were a child thou wilt certainly by the help of the Christian doctrine which thou hast received be able to discern and understand the truth and distinguish it from their false doctrines 16. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse
but may more probably be thought to have been heard before some inferior Judge at Rome so it is very reasonable to expound the mouth of the Lion as a Proverbial form to signifie some present devouring danger from the gaping of the Lion after his prey and the direfulness of that THE EPISTLE OF PAVL THE APOSTLE TO note a TITUS THat Titus convert of Pauls after imployed by him was at length ordained by him the Archbishop of the Island of Crete there to ordain Bishops in every city is intimated c. 1. 5. and cleared by all antient writers So Eusebius l. 3. c. 4. affirms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been Bishop of the Churches of Crete So Chrysostome that Titus was without doubt an approved person to whom was committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an intire Island 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the jurisdiction of so many Bishops So Theodoret that he was by Paul ordained Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Crete being very great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Bishops under him So the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle left Titus to ordain Bishops having made him Bishop first And S. Jerome in Catal. Titus Episcopus Cretae in eadem in circumjacentibus insulis praedicavit Evangelium Christi Titus was Bishop of Crete and in it and the ambient Ilandt he preached the Gospel of Christ making him Bishop in that Island and extending his charge to other Islands also The time when Paul thus left him at Crete seems to be rightly set by Baronius when Paul went into Greece from Macedonia Act. 20. 2. which he conceives he did not by land but by sea in which journey saith he by the Aegaean sea he came to Crete And this was about An. Chr. 54. Soon after this an 55. when he came into Greece he is said to have written this Epistle to him to instruct and direct him in the discharge of his office but whether it were at Nicopolis that he wrote it or whether it were before the beginning of the winter which he determined to spend there is left uncertain c. 3. 12. CHAP. I. 1. PAUL a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godlinesse Paraphrase 1. to plant that faith by which all Christians become acceptable in the sight of God and to confirm them unto the acknowledgment and practice of the Christian religion see note on 1. Tim. 3. f. 2. In hope of eternal life which God that cannot lie promised note a before the world began Paraphrase 2. In expectation of that infinite reward which God long since promised obscurely to Abraham and will certainly perform to all his true children that is to all believers 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour Paraphrase 3. And hath in that season which he thought fit to designe for it most clearly now revealed by the preaching of the Gospel that which was committed to me as an Apostle by Christ's immediate appointment 4. To Titus mine own son after the common faith Grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Paraphrase 4. To Titus whom I first converted to the faith preaching it according to Christ's appointment to Gentiles such was he as well as Jewes 5. For this cause left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every city as I had appointed thee Paraphrase 5. In our passage through Crete I constituted thee Bishop there that thou mightest dispose and settle those things there which I by the shortnesse of my stay omitted to settle and to ordain Bishops in each city of that Island see note on Act. 11. b. and 14. b. according to the directions which I then mentioned to thee how they should be qualified 6. If any be blamelesse the husband of one wife having faithful children not accused of riot or unruly Paraphrase 6. To wit that thou shouldest ordain none but such as should be approved by testimony of the Church see note on Act. 6. b. to be under no scandalous sin which live not with a second wife after putting away the first see note on 1 Tim. 3. b. whose children if they have any have all received the faith for if he bring not up his own children to be Christian what hope is there that he will be fit to convert others and to rule in the Church and live temperately and regularly 7. For a Bishop must be blamelesse as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre Paraphrase 7. as becomes one that hath the government of God's family intrusted to him 8. But a lover of hospitality a lover of good men sober just holy temperate 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Paraphrase 9. Holding fast that doctrine which is agreeable to that which from Christ and us you have been taught and seen exemplified viz. that the truth of God must be confessed though with the greatest hazards and losses contrary to what is now infused by the new Gnostick-teachers that so be may be able to instruct all in the truth or to comfort those that for their constancy to the faith are under any pressure and convince the hereticks of the falsnesse of their popular grateful carnal doctrine 10. For there are many unruly and vain talkers and deceivers especially they of the circumcision Paraphrase 10. For there are already many unruly persons that resist our doctrine and vent idle fansies of their own and seduce and corrupt others from the truth to their corrupt waies which will be the ruining of them And these are those especially that stand up as advocates for the observation of the Jewish Law 11. Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Paraphrase 11. And these are not to be permitted to vent their deceits for they seduce where they come whole families at once and infuse abominable doctrines into them and thereby make advantage to themselves 12. One of themselves even a note b prophet of their own said The Cretians are alwaies lyars evil beasts note c slow bellies Paraphrase 12. And these are such kind of men as those which Epimenides a Cretian Poet and learned man see note on Luke 1. n. said that Island was wont to be full of lyars bestial luxurious people 13. This witnesse is true wherefore rebuke them sharply that they may be sound in the faith Paraphrase 13. The truth of this his censure now appears and therefore do thou examine and inquire narrowly into them
Church of the Cretians from Nicopolis of Macedonia V. 8. Good works That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 14. should signifie honest trades or callings there will be small doubt or difficulty when 't is observed how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour is used 1 Cor. 4. 12. and 9. 6. of S. Pauls working in his calling and so 1 Thess 2. 9. and 2 Thess 3. 8. 10 11 12. then by comparing Ephes 4. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working with his hands that which is good where bodily labour is called working of good Thus a very antient Greek author Palaephatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Actaon that spent all his time upon hunting he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he neglected the good thing that is his business all men being then saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no servants but doing their own business themselves tilling the ground c. and he being the richest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was most laborious in his husbandry whereas this man saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglected his domestick or his own affairs Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own or domestick affairs are all one and signifie the business of the calling Thus Act. 9. 36. Tabitha is said to be full of good works that is a very laborious work-woman that wrought or made many garments v. 39. and by that means as it follows was a very liberal charitable almes-giver gave the garments when she had made them to old widows c. Thus in Cicero vitae actio signifies a trade or the whole business of the life l. 1. De nat Deor. De actione vitae multa dicuntur So Gen. 47. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is your occupation to which they answer that they are shepheards So in Sophocles's Oedipus when the question is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is your trade or manner of living the answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have spent most of my time in keeping of sheep So Jonah 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is thy occupation This may farther appear by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used with it for that signifies to profess or work in any art or calling So Synesius Ep. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she hath followed her trade bravely So in Cicero Pro Domo Qui sacerdotiis praefuerant the Priests In Chrysost Hom. 31. in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they live by their hands and profess or work in the shop And this is inforced by what here followes for these things are profitable to men answerable to what is added Eph. 4. 28. that he may be able to give to him that needeth out of the fruits and earnings of his labour and so here v. 14. where the same exhortation is repeated he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for necessary uses see Note f. that they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitfull that is that they may give to others which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit Philip. 4. 27. and the fruits of righteousness c. 1. 11. V. 10. Heretick The literal notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be taken from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it immediately comes as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like What that is will be seen by these severals in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preferre before others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse to be pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or receive others to ones self All which put together will make up this compound to take up an opinion upon ones own choice or judgment and preferre it before the doctrine established in the Church and to gather and receive disciples or followers to himself in opposition to or separation and division from the Church according to which the heretick is defined by that learned Grammarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that chuseth to have some other opinion or doctrine besides or in opposition to or preferring it before the truth for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from the latter of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that comes from the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one also and both denote a leader of a faction a teacher of some new doctrine which that he may get disciples to him makes a rent or division in the Church Such were those false teachers that crept in among them and led silly women captives removed them from that union of the Church in which before they were and as captives are carried by the Conqueror into his own quarters so took them off from the society of Christians in which they had been and led them into separated assemblies or congregations Not that the name Heretick is competible to none but those that are the first in disseminating a false doctrine but that it belongs to all that endeavour to corrupt others draw them into the faction with them Such were all the Gnosticks wheresoever they came and those were principally here meant Ib. First and second admonition The first and second admonition here referres to the method prescribed by Christ in proceeding against Christian offenders Mat. 18. 15. but in some circumstances differs from it There is mention of a threefold admonition one by the injured person alone a second by two or three taken with him the third by the Church But here onely a first and second admonition The cause of this difference is to be taken from the quality of the person to whom this Epistle is written Titus a Bishop whereas there the speech was address'd to every private Christian that is injured by any Here the first admonition of the Bishop carries an authority along with it farre above that of the private person and the two or three with him and so may well supply the place of both those and then the second here will be parallel to the third there and so after that is despised or proved uneffectual it is seasonable to proceed to Censures to excommunicate the contumacious which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the avoiding of him Thus 2 Cor. 13. 2. immediately after the second admonition delivered by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I foretell you the second time characterized v. 1. by in the mouth of two or three witnesses he tells the offenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not spare but proceed to Censures And v. 10. he tells them that this admonition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may not proceed to excision or cutting off which he there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking
is wont to betray men to coverousnesse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall doe unto me Paraphrase 6. So that we Christians particularly you Hebrew Christians that suffer so much for the profession of the faith may from the word of God take courage and say I will trust God with my security and live fearlesse of all danger knowing that as long as he sees it best for me he will deliver me from worldly dangers and that when he permits them to come the utmost shall doe me no hurt 7. Remember them note b which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation Paraphrase 7. Set before your eyes the Bishops and Governours that have been in your Church and preached the Gospel to you observe their manner of living their perseverance till death and then make their faith their perseverance and constancy in the doctrine of the Gospel the example for you to imitate and transcribe 8. Jesus Christ the same yesterday and to day and for ever Paraphrase 8. The same faith that then was the true faith in which they persevered to the death will be so now unto you and to all ages you have no reason to think that 't is so suddenly changed that Judaisme which they took to be abolished should now be in force again among you as your Gnostick teachers are willing to perswade you 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be note c established with note d grace not with meats which have not profited them that have been occupied therein Paraphrase 9. This change and bringing in of new doctrines of Judaisâ—â—e into the Church is a piece of dangerous inconstancy 'T were sure more for the turn to be grounded in the truth to take that which is best for your turn and then never to remove or be carried about from that to any other And that is the Gospel and not the Mosaical Law about sacrifices and meats c. that this is much better for the soul then tother will soon appear unto you if you consider how empty and unprofitable those observances of the law alwaies were considered in themselves even when they were in force for even then they that dealt in them were really little profited by them see ch 10. 1 2 3. where the sacrifices are said only to be a commemoration of sin unable to expiate and so leaving in estate of damnation unlesse they advance farther to Christ signified by those sacrifices 10. We have an altar where of they have no right to eat which serve the tabernacle Paraphrase 10. And if any man think his Judaizing will doe him no hurt in respect of Christianity that those that stand for the Mosaical performances may yet have their portion in Christ let him know he is mistaken For Christ the only Christian altar to which we bring all our sacrifices and who is so beneficial to us will not be beneficial to them that depend on the Mosaical Law they that doe so have no right to partake of Christ Gal. 5. 2. If you be circumcised Christ shall profit you nothing 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp Paraphrase 11. And the truth of this you may discern by a ceremony among the Jewes to wit in the sacrifice of â—tonement or expiation of which the priest never eat a bit the blood he carried in with him into the holy place and the body was burnt without the camp Now by that sacrifice the Messias was typified most lively as is acknowledged by themselves so that they even the Priests and principal persons among them being not allowed to eat of that sacrifice might hence collect this truth in hand that they that eat or partake of Christ should reap no benefit by him as long as they pretended their law in force and depended on these legal ceremonies for heaven 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the gate Paraphrase 12. And that the burning that sacrifice all the body of it without the camp so that no part of it was usefull to the Jewes people or priest did typifie this truth that Jewes relying on their religion should not receive benefit by Christ may farther be illustrated by our Saviours practice who when he was to enter into the holy place that is heaven to blesse and sanctifie us and to that end to shed his own blood to carry it as it were in with him as the priest did the blood of goats and bullocks into the holy place to signifie that there is no means of expiation to be had but by his blood he suffered without the gate so fulfilling the type and confirming this truth typified by it that it was not by those legal sacrifices but by Christ's offering himself that any benefit is to be hoped for by us 13. Let us goe forth therefore unto him without the camp bearing his reproach Paraphrase 13. Let us therefore leave the Judaical service the Mosaical Law though many afflictions threaten us for so doing let us relie wholly on Christ upon the crosse know nothing but Jesus Christ and him crucified and take all afflictions in the way to that cheerfully therein imitating Christ himself who indured the crosse ' despised the shame c. 14. For here have we no continuing city but we seek one to come Paraphrase 14. For this that is to be had here is no condition of rest and tranquillity we like Abraham Isaac and Jacob that sojourned in Canaan are not to look upon our present being as the preferment which is promised Christians which if it were we might then expect it free from afflictions but we have a future expectation of stability whereon we depend 15. By him therefore let us offer the sacrifice of praise to God continually that is the note e fruit of our lips giving thanks to his name Paraphrase 15. Let us therefore now our high priest is entred heaven by him offer up to God our Christian sacrifice our sacrifice not of beasts bodies but that figured by them our sacrifice of praise and that not like to that of the Jewes at some set seasons onely but continually all the daies of our lives not the fruit of our herds to be burnt upon his altar but the offering of our charity almes and mercy our Christian sacrifice v. 16. joyned with our thanksgiving to God and never omitted by the primitive Christians in their Eucharist answerable to the free-will-offerings or vowes Hos 14. 3. in acknowledgment of his power and goodnesse 16. But to doe good and to communicate forget not for with such sacrifices God is well pleased Paraphrase 16. But be sure not
careful and diligent that constancy courage perseverance see note a. be superstructed on your profession of the Christian faith that knowledge of mysteries be joyned to that courage and that it supplant it not 6. And to knowledge temperance and to temperance patience and to patience godlinesse Paraphrase 6. That strict continence be one thing that accompanies that knowledge then to that continence in avoiding the pollutions of the flesh to which the Gnosticks would seduce you under pretence of mysterious knowledge and a chearful patience or resolution of bearing whatsoever may fall on you from the enemies of your profession whether Jews or false heretical Christians to that patience piety and frequenting of the publick service of God not giving over the assembly as some of the Hebrews did Heb. 10. 15. to avoid persecution 7. And to godlinesse brotherly kindnesse and to brotherly kindnesse charity Paraphrase 7. Then to your piety kindnesse to all your fellow Christians contrary to the fiery contentions and factions among them caused by the Gnosticks and to that kindnesse to your fellow-Christian perfect charity to all men even your enemies and persecuters 8. For if these things be in you and abound they make you that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ Paraphrase 8. For the practice of these vertues especially if they be in you in any eminent degree will render you good and faithful servants of Christ and such as becomes your Christian profession 9. But he that lacketh these things is blind and cannot see far off and hath forgotten that he was purged from his old sins Paraphrase 9. And he that falls back into any of those sins contrary to those vertues is like a purblind man that cannot see things that are at a distance from him thinks through this fault in his eyes or forgetfulnesse in his understanding that Christianity may give him liberty and licence as the Gnosticks say it doth whereas it was not long ago that Christianity call'd him out of these pollutions and wrought this purification upon him which is directly contrary thereunto 10. Wherefore the rather brethren giveâ— diligence to make your note d calling and election sure for if ye doe these things ye shall never fall Paraphrase 10. This brethren must oblige and engage you to all care and diligence to make God's mercies in calling you to be Christians and designing you deliverances effectual to you This must be done by your vigilancy over your selves that you relapse not into those former sins from which you came out at your conversion to Christ which if you do you shall never miscarry or forfeit that great benefit of being Christians and of being that remnant that should now be delivered when the rest of the Jews that believe not shall be destroyed 11. For so an entrance shall be ministred unto you abundantly into the everlasting kingdome of our Lord and Saviour Jesus Christ Paraphrase 11. For by this means you shall be capable of being the men of which the kingdome of Christ shall be made up that kingdome which begins in the vengeance executed on the unbelieving impenitent Jews and in delivering the believers and shall last most gloriously for ever in subduing of enemies and delivering of disciples 12. Wherefore I will not be negligent to put you alwaies in remembrance of these things though ye know them and be established in the present truth Paraphrase 12. The vastnesse of your concernments herein makes me thus solicitous to inculcate these things unto you not that I think you ignorant in this point of doctrine concerning the method that shall be used by Christ in erecting his kingdome here on earth viz. by coming in vengeance on the obdurate and delivering the constant persevering Christians for I am sure you have been taught it over and over again and sufficiently instructed and satisfied in the truth of it 13. Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance Paraphrase 13. But I think it not amisse as long as I live in this world or in this flesh to be your remembrancer and refresh these notions stir up that knowledge which is already in you 14. Knowing that shortly I must put off this my tabernacle even as our Lord Jesus Christ hath shewed me Paraphrase 14. Knowing that the time of my dissolution now suddenly approacheth according as Christ when he foretold of some that should survive this coming of his to the destruction of the Jews which now I speak of gave an intimation to me that I should not Job 21. 18 22. and positively affirmed that I should be crucified as ere long I expect to be 15. Moreover I will endevour that you may be able after my decease to have these things alwaies in remembrance Paraphrase 15. And therefore I being to dy before this comes to passe but many of you likely to live to see it it is my duty and purpose by this Epistle to fix it in you that when I am dead and gone you may remember this certain truth of Christ's kingdome and coming to destroy the Jewish unbelievers and crucifiers and to preserve and rescue the believers among them see c. 2. 9. 16. For we have not followed cunningly-devised fables when we made known unto you the power and note e coming of our Lord Jesus Christ but were eye-witnesses of his majesty Paraphrase 16. For they are not phansies or deceivable arguments upon which we have grounded this doctrine concerning Christ's coming in power to the destruction of his enemies and rescuing of believers but the very things which we saw adumbrated and heard discoursed on by Moses and Elias see note on Mat. 17. a. and Luc. 9. 31. note c when I and James and John were with Christ on Mount Tabor and saw the Majesty that was instated on him at his transfiguration Mat. 17. 17. For he note f received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased Paraphrase 17. For at the time of his receiving that Majesty from the Father by way of vision foretelling what should soon be instated on him there was a voice which came out of that shining cloud Mat. 17. 5. and with it these words Thou art my beloved Son c. which signified God's design of instating the kingdome on him 18. And this voice which came from heaven we heard when we were with him in the holy mount Paraphrase 18. And I also with James and John heard this voice which came out of the cloud Mat. 17. 5. being then with him on that mount where he was transfigured and which by the evident presence of God by his Angels there became an holy place see note on the Title of this Epistle 19.
Christians out of their persecutions This is apparently spoken of by the Prophets and by Christ and by the Apostles both in their preaching see Note a. on the Title of the Epistle to the Romans and in their Epistles written but a little before it was to come That it was so long deferred was matter of some trouble to some and objection against the truth of these predictions v. 4. to which this Apostle here answers v. 9. that the reason why God doth make some stay in this matter is that men may have time to repent and reform and escape this vengeance which when it comes will come so suddenly and unexpectedly as to surprize many that look not for it v. 10. and that he repeats again v. 15. bidding them count the long-suffering of the Lord that is this deferring his judgments salvation that is a means designed by God to bring men to repentance And for this particular it is that he cites S. Paul as concurring with him in this account of the reason of Christs delaying his coming adding only this of S. Paul that in all his Epistles he hath spoken of these things that is said a great deal concerning this coming of Christ Having gone thus far he passeth his observation of the then present temper of men and behaviour in this matter that there were some giddy unsetled Christians which upon occasion of some things not so clearly revealed by those that have foretold this coming of Christ have fallen into pernicious errors What things those were which are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood and what dangerous errors drawn from thence will perhaps be hardly defined by us at this distance That Cerinthus by misunderstanding some of these predictions came to think that Christ should have a temporal kingdome upon earth where men should enjoy all carnality see Note on Rev. 2. a. and he and his followers may be thought to be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the unstable Christians that distorted these predictions Or because it is added of the same men that they doe disstort other scriptures also to their own destruction it will not so fitly be restrained to Cerinthus but more generally be spoken of the Gnosricks who by a strange liberty which they used in expounding the Scriptures of the Old Testament calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge of mystical senses brought in most damnable doctrines of uncleannesse c. And these sure are the men here spoken of called unstable because they fell off from the truth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoffers V. 3. as that notes Apostates see Note on Jude 18. And having thus discovered who the men were it will be more possible by the same clew to discover what the things were which are by S. Peter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood I shall here offer my conjecture Our Saviour when he foretells this his coming very particularly Mat. 24. and defines the time so far that it shall be certainly within the compasse of that generation V. 34. and in the life-time of some that were there present Mat. 16. 28. yet for the precise time of it the day and hour he pronounceth clearly that no man nor angel V. 36. no nor the Son himself Mar. 13. 32. knows of that that is none but the Father Accordingly he answers the Apostles Act. 1. 7. demanding whether he would then after his resurrection restore the kingdome to Israel It is not for you to know the times and the seasons which the Father hath kept in his own power that is the day and houre in Matthew the punctual time of this kingdome of God this coming of Christ God the Father had kept secret revealed it neither to man nor Angel neither should it be revealed to any This I suppose is the meaning of 1 Thess 5. 1 2. that of the times and seasons that is of the very time which God in his wisdome had chosen for this remarkable coming of Christ upon his crucifiers he needed not write it being sufficiently known that it was to come as a thief in the night that is not to be discerned beforehand In which place that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons V. 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord V. 2. just as Act. 1. 7. the times and seasons are all one with the day and hour Mat. 24. 36. and so in stead of no mans knowing of it Mat. 24. and Gods reserving it in his own power so that it is not for them to know it Act. 1. 7. is there the coming of that day as a thief in the night â—y which may be concluded that that phrase of that dayes coming as a thief in the night is set to signifie the uncertainty when that day would be And so Christ explains that phrase if the good man of the house knew in what watch the thief would come c. intimating that the coming of a thief is supposed to be unknown to him that is to be robb'd by him Now it is apparent that this saying of Christ's in this sense is here laid as the foundation of the discourse and words which here we are endevouring to explicate But the day of the Lord shall come as a thief in the night V. 10. that is But the punctual time of this coming is unknown upon which he builds all watching and caution and continual expectance V. 12. And having added what advantage the faithful Christians shall receive by this means peaceable days of serving Christ express'd by new heavens and new earth that is a new world wherein dwelleth righteousnesse which therefore he adviseth all to wait for for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us not we doe expect them and depend on them according to his promise he then gives them an account why 't is thus long deferr'd and adviseth all to make the right use of it make it their season of repentance V. 15. which being confirmed by S. Pauls authority he hath no more to add on this matter but this that the objection of the Apostates V. 3. against the truth of Christ's promise of coming in this manner was founded onely in the obscurity and unknownnesse of some particulars in this matter which very probably signifies that profess'd unitelligiblenesse of the punctual time of Christ's coming which because no body would or could tell them when it would be therefore they will not wait for it in purity and sobriety and practice of such Christian vertues as were required to prepare them for it when it should come but walk after their own lusts V. 3. follow their own sensual courses and perswade themselves that it will never come that no such judgment is likely to come at all upon them and so that day comes upon them unawares and they perish in it with the crucifiers
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
of Christ so long expected see note b. Mat. 24. b. wherein the obdurate unbelievers shall be destroyed and the believers delivered and preserved we may come with chearfulnesse and confidence see Joh. 7. a. and not be turned with shame from him or as inconstant and so guilty persons be ashamed to meet him 29. If ye know that he is righteous ye know that every one that doth righteousnesse is born of him Paraphrase 29. Resolving of this that Christ is a most just judge and consequently that every upright person is a child of his like unto him and certainly shall be used by him as a son have all protection and inheritance from him Annotations on Chap. II. \1 \2 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the darknesse or the shadow passeth and the true light already shineth What is the meaning of these phrases is yet a farther difficulty but by analogie with other the like in these books may be explained Christ is called the true light Job 1. 9. Light in respect of his doctrine which was the direction of every mans life and true light in respect of the more imperfect shadows that had been before under the Law Thus when it is said Grace and truth came by Jesus Christ and that the true worshippers shall worship the Father in spirit and in truth truth denotes the substance in opposition to shadows the substantial worship in opposition to the rudiments of the Law And this sense is much favoured here by the King's MS. which reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shadow which is used of the Law Col. 2. 17. Heb. 10. 1. and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passeth doth incline for that is oft applied to a shadow my time passeth like a shadow c. but not so to darkness And indeed as light is opposed to darknesse so true light which is somewhat more that in which is no mixture of darknesse is most fiâ—ly opposed to a shadow in which there is some of that mixture 'T is true indeed ver 9 and 11. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness which may make it probable that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness not shadow here But that argument is of little force because there the opposition being betwixt that and light simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness was necessarily to be used and by that is meant the darkness of sin in both places the hating the brother but here it being not simply light but with this addition the true light shadow is it to which that is most properly opposed And it need not seem strange that both these oppositions should here be used so neer one to the other it being evident that the doctrine of Christ which is opposed to sin and so to darkness which denotes that is opposed also to the Law of Moses as a more perfect to that which was lesse perfect an higher degree of charity now exemplified and required by Christ to a lower and more imperfect degree of it before required by Moses As for the passing of the shadow and shining of the true light that evidently signifies the abolition of the Mosaical Law and the Christian law taking place prevailing over it Which this Apostle which knew that to be the last hour and so the destruction of the Jewish Temple and consequently service so suddainly to approach could not but know that it was now at hand And indeed the Apostles having received revelations to that purpose see Note on Rom. 7. a. it is here truly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this true light already shineth the Law was already abolished and only the Christian doctrine in force already And so this is a most commodious efficacious reason to prove and press the matter in hand that if this were a new commandment which here he speaks of and no old Judaical one yet it was part of the doctrine of Christ and that was now in full force over the world the Judaical Law being already abrogated and the destruction of their whole policie very near at hand v. 18. V. 18. The last time That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that famous period the destruction of the Jewes will not only appear by comparing that phrase with many other of that kind in these Books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummation of the age and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last daies but also by the whole Context in this place For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here following ye have heard being a form of citing must necessarily referre us to some prediction that had before been delivered of the matter here spoken of viz. the coming of Antichrist This prediction was certainly that of Christ's Mat. 24. where before this fatal day in three stages of his discourse three several times he toucheth on this matter first v. 5. There shall come many in my name saying I am Christ and shall deceive many then v. 11. many Pseudo-prophets that is that pretend a mission when they have it not shall arise and deceive many then v. 23. If any shall say Lo here is Christ or there believe them not for there shall rise Pseudo-Christs and Pseudo-prophets and shall shew many signes and wonders so that they shall deceive if possible even the elect behold I have told you before Of the first sort are those counterfeit Christs who pretended soon after Christ's ascension of which it is therefore said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end is not yet they were to be some years before this destruction Of this sort was Theudas not he which is mentioned Act. 5. 36 37. as antienter then Judas Galilaeus but another mentioned by Josephus under Claudius's reign when Fadus was Procurator of Judaea who saith Eusebius 1. 2. c. 1. a. out of Joseph Ant. l. 20. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceived many Of this sort was the Aegyptian Act. 21. 38. mentioned also by Eusebius 1. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Josephus And so also Dositheus or Dosthes in Origen cont Cels l. 1. and in Hegesippus apud Euseb l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divers others who undertook to be deliverers of the people which is in effect to be Christs as a Christ is defined by S. Luke c. 24. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that should redeem Israel So again in the last place the false Christs false prophets are the like to these differing from them only in the time wherein they should shew themselves viz. after the besieging of Jerusalem v. 15. when upon the sudden raising of it again by Cestius Gallus the Christians fled out of Judaea v. 16. for then was it an opportunity for false Christs to attempt to gather followers and undertake deliverances
his word abiding in them So to be the sons of God Joh. 11. 52. the sons of God that are scattered abroad that is all that are or shall be pious faithfull servants of his all the world over that are qualified aright for the receiving of Christ when he preacheth to them such as are called the children of the kingdome Mat. 13. 38. and so oft in these Epistles 1 Joh. 3. 2 10. and to be born of God 1 Joh. 3. 9. and 5 4 18. contrary to which are generation of vipers and children of darknesse or Belial of the devil of the wicked one in an extreme degree and born of blood c. Joh. 1 13. in a more moderate degree signifying not any act of spiritual birth but a state of pious life of resemblance unto God So those that are given to Christ by God the pious vertuous-minded men being the only persons that are by the promises and grace of the Gospel really attracted and brought to receive Christ Joh. 6. 37. those whom the Father hath drawn v. 44. whom the promises have effectually wrought on which work only on pious men so those that are taught of God or are docile teachable by him So they whose heart God hath opened Act. 16. 14. that is whom God hath affected with the love of vertue or Christianity So to abide or dwell in God 1 Joh. 3. 6. and in the love of Christ Joh. 15. 9. and God in him 1 Joh. 3. 24. 4. 15. to walk in light c. 1. 7. to abide in light c. 2. 10. to walk as he walks c. 2. 6. to walk worthy of the Gospel Phil. 1. 27. of our vocation Ephes 4. 1. to passe our sojourning in fear 1 Pet. 1. 17. to walk in good works Eph. 2. 10. to have his word abiding in us 1 Joh. 2. 24. V. 19. Assure our hearts What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade hearts doth fully import will appear first by the use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 14. we will pacifie him and so in proportion it signifies to render our hearts peaceable and tame secondly by two other phrases that follow here first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 21. having confidence toward God to have boldnesse to dare appear before God to be such as dare on good grounds have confidence to pray to him secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 22. to have our prayers heard by God which he that can challenge and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw near unto God in confidence in prayer is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 9. to be perfected or consecrated according to conscience viz. by having the conscience purg'd to be made such priests as may with boldnesse draw nigh to God which is the prerogative of every true Christian that doth that which is pleasing in God's sight v. 22. the worshipper of God which doth his will Joh. 9. 31. CHAP. IV. 1. BEloved believe not every spirit but trie the spirits whether they be of God because many false prophets are gone out into the world Paraphrase 1. My brethren let me admonish you not to heed or follow every teacher that pretends to be inspired see note on Luk. 9. d. but to make trial of all that shall so pretend by the rules afforded you both by Moses and Christ and so much the rather because as it hath been foretold by Christ Mat. 24. that at this point of time many false teachers should come into the Church so now we find by experience there are many 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God Paraphrase 2. By this you may know the teacher to be truly divine if he confesse Christ thus born and crucified to be the Messias see v. 15. For no false prophet will ever teach that it being not usefull to the interest of the false pretenders or those that consider their own advantages to follow a crucified Saviour to all kind of purity and self-denial and taking up the crosse after him suffering persecutions as now all that follow Christ are sure to doe 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Paraphrase 3. And the Gnosticks that in time of persecution do renounce and forsake Christ by that appear to be not from God and these are the Antichristian seducers of whom Christ foretold Mat. 24. see note on 1 Joh. 2. b. that before the fatal day that expected the Jews they were to come into the world and now indeed they are come Simon and his Gnosticks and are already every where visible among us 4. Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world Paraphrase 4. You my tender Christians have your doctrine from God and have held out against the machinations and perswasions of those false teachers for the true Christ which is by his Spirit and his doctrines in you is greater and more powerfull then the false teachers and false Christs which are now abroad in the world v. 3. 5. They are of the world therefore speak they of the world and the world heareth them Paraphrase 5. They come not by any commission from God but from the incitation of their own worldly hearts to save themselves from persecutions they are worldly-minded their affections are placed on worldly pleasures c. and accordingly their doctrine is a doctrine of licentiousnesse of secular interests and freedome from persecutions and worldly-minded men follow them 6. We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of error Paraphrase 6. Our doctrine is the true pure doctrine of Christ hath nothing of worldly greatnesse or secular interests in it but only of piety and purity self-denial contempt of the world and every pious person hearkeneth to us and this is a way of discerning true from false prophets one is all for purity and confession of Christ even in persecutions the other for worldly advantages and self-preservation 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God Paraphrase 7. Again another evidence of our being from God is charity to our fellow-Christians for that is most strictly commanded and exemplified to us from God and no practice renders us so like to Gods example and so concordant to his precepts makes us such Gnosticks truly so called as the sincere exercises of this duty and therefore that is my next admonition to be sure ye divide not hate not persecute not your brethren 8. He that loveth not
railing accusation but said The Lord rebuke thee Paraphrase 9. Whereas the chief of the good Angels in a controversie with the prince of Devils or evil angels about the Temple of the Jewes which God commanded to be reedified Zach. 3. 1. did not think fit to give him any reproachfull words but only said to him The Lord rebuke thee c. v. 2. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves Paraphrase 10. But these Gnosticks that pretend to know all things upon this conceit speak contumeliously of those things which are out of their reach above their knowledge but in things which nature it self even in irrational creatures and so in them teaches them to be unlawfull they against light of nature wilfully ingulf and immerse themselves in those things 11. Woe unto them for they have gone in the way of Cain and ran greedily after note f the error of Balaam for reward and perished in the gainsaying of Core Paraphrase 11. Woe to them For three things they are notable for first Hatred malice and persecuting of their fellow-Christians whereupon S. John in all his Epistles inculcates charity even proceeding to murther it self as Cain did to his brother secondly the great villanie that Balaam to get a reward insnared the Israelites in see Rev. 2. 14. and thirdly the contempt and rebellion against superiours such as was in Core against Moses and Aaron see note c. and this will suddainly bring certain ruine upon them as it did on those other 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds note g trees whose fruit withereth without fruit twice dead plucked up by the roots Paraphrase 12. These are unfit to be admitted as blemished sacrifices were unlawfull to be offered to your festival Christian meetings adjoined to the Sacrament see note on 1 Cor. 5. g. and coming thither they feed there luxuriously Men that make a shew like clouds in the air as if they had much water in them for the making men grow and bear fruit in godlinesse but indeed are empty and have nothing in them and consequently are carried about from one vanity to another as clouds that are easily driven by the wind Trees they are such as in the Autumne defaced and deprived of their very leaves as for fruit they are not of the kind that beareth that for in stead of Christian fruits of purity c. these Gnosticks bring forth all kind of impurities and so after their Christianity falling back into these villanies they are twice dead in sin once before then again after their conversion see 2 Pet. 2. 22. and so fit for nothing but eradication which shall certainly befall them together with the Jewes with whom they complie and join against the Christians 13. Raging waves of the sea foaming out their own shame wandring stars to whom is reserved the blacknesse of darknesse for ever Paraphrase 13. Unsetled fierce tumultuous people troubling all the world and like the sea in another respect foaming out those obscenities that they ought to be ashamed of taking upon them to be teachers but are uncertain wandring teachers departing from the true faith delivered to them And to such starres as these eternal darknesse is reserved their just reward and punishment 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord note h cometh with ten thousand of his Saints Paraphrase 14. To these men belongs that prophecie of Enoch against wicked men those of the old world whose excision he foretold pronouncing fearfull destruction against them from heaven by the ministery of his holy Angels those infinite multitudes and hosts of them which attend and execute the judgments of God 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices and all their proud contumelious language which the enemies of God and men have spoken against Christ and his Apostles and all his faithfull members that for their constancy to the faith are hated and reproached and persecuted by them 16. These are murmurers complainers walking after their own lusts and their mouth speaketh note i great swelling words having mens persons in admiration because of advantage Paraphrase 16. These are proud presumptuous persons that refuse to be governed alwaies unsatisfied and querulous at their present condition following their own lusts without any restraint of laws even of nature it self talk great high things of their Simon and Helena as superiour to the makers of the world crying up some mens persons as deep perfect knowing men to the despising of all others and all this to get gain by it to avoid persecutions from the Jews 17. But beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ Mat. 24. 10 11 12. and from him oft repeated by the Apostles particularly S. Peter 2 Pet. 3. 3. 18. How that they told you there should be mockers in the last time who should walk after their own ungodly lusts Paraphrase 18. That before the coming of that fatal vengeance on the Jewes there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors see note on 2 Pet. 3. a. and give themselves up to all impious living 19. These be they who separate themselves note k sensual having not the Spirit Paraphrase 19. These despise scorn and separate from all others as being much more perfect then others calling themselves the spiritual and all others meer animal men that have nothing of the Spirit in them whereas indeed they themselves are the animal men and have nothing of the Spirit to which they so pretend far from any thing of true Christianity or spirituality and so their sensual actions convince 20. But ye beloved building up your selves on your most holy faith note l praying in the holy Ghost Paraphrase 20. But you my brethren persevering and growing in saith according to that doctrine of truth and purity delivered to you v. 3. and keeping to the publick assemblie where the holy Spirit useth to assist and where he that hath the gift of prayer performs that duty see Ephes 6. 18. and joining with him constantly 21. Keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Paraphrase 21. Continue in your zeal and constancy toward God and in your hope and dependence on him for mercy to
And this they shall doe successefully and efficaciously over the Eastern Nations 29. He that hath an ear let him hear what the Spirit s3aith unto the Churches Annotations on the Revelations Chap. II. V. 2. Say they are Apostles Who these Pseud-Apostles were that this Church of Ephesus had tried and found lyars may perhaps be reasonably affirmed out of the stories of those times Gaius in Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets down the story of Cerinthus the leader of an heresie that he pretended Revelations written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some great Apostle and related 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigious narrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as shewed him by Angels and then delivered his doctrines of a temporal kingdom of Christ after the Resurrection and that men should in Jerusalem live again and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve lusts and pleasures and spend the space of a thousand years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a nuptial festivity The same doth Dionysius Alexandrinus in his second book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down speaking of Cerinthus and his followers and their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ's kingdom should be an earthly one and agreeable to his fansie who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very carnal man and lover of the body that it should consist in the satisfying of the panch and lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meats drinks and marriages and to that purpose that there might be the more plenty of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in feasts and sacrifices and killing of beasts or victims And Irenaeus lib. 1. goes farther mentioning some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of filthinesse not fit to be named which he taught his disciples And this it seems in Asia and 't is very probable in Ephesus it self of which we now speak For that John after his return from banishment lived there we find affirmed by Clemens in his narration of him transcribed by Eusebius Eccl. Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he going into a Bath on a time and finding Cerinthus to be there leaped back and went out not enduring to be under the same roof with him for fear as he said that it should fall when such an enemy of Christianity as Cerinthus was in it is the affirmation of Irenaeus l. 3. out of a tradition of Polycarp see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And two circumstances more to our present purpose will be observable in that Author First that the Nicolaitans here mentioned to be hated by this Church v. 6. did rise immediately after Cerinthus and his follower◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith Eusebius and are therefore set down immediately after them in the course of his History c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly that Dionysius Alexandrinus comes to take him in in his discourse on occasion of this very book the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith Eusebius having expounded some parts of the Revelation out of an antient tradition Whether this were the place of the Revelation which he so expounded I cannot affirm but of this I am sure that he and his followers pretending to have received their Revelations from some prime Apostle and affirming the prodigies he spake of to be shewed him by Angels may well be said to say they are Apostles that is to have commission from heaven for their doctrines when assuredly they were not such And that the Church of Ephesus was not deceived by him but found out and rejected his errors appears by S. John avoiding him in that place as one that was so known an enemy of the truth that he speaks to all that were with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us not come near this vile person which is an interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in this verse their not enduring these vile carnal Gospellers but separating from them V. 4. Hast left thy first love The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred thou hast remitted or abated thy first love for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being applied to things of this nature remission of degrees of any thing as that is contrary to intension of them Master Brightman's fansie on the word is very observable and from thence it will be easie to judge of the solidity of the grounds on which he proceeds in his interpretations Every one of the Churches saith he hath such a name given it as will declare its whole condition as it were by marks written in the forehead Thus saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast remitted doth sufficiently teach what the Spirit considered in this city viz. that 't was Ephesus as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omission c. from whence he presently gathers that by Ephesus is meant the whole Primitive Church till Constantine's daies Thus pitifully slight are the marks and characters by which he passeth his judgment and on which he founds his interpretations For besides that Ephesus is the name of a city and Church known in the Scripture and doth as punctually signifie that and nothing but that as London signifies London and it may be as reasonable to say that the Epistle of Paul to the Ephesians had a particular aspect on the whole Church till Constantine as that this part of S. Johns Epistle to the Angel of the Church of Ephesus belongs to it the allusion of aphecas for that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Ephesus is as remote in found as one could well imagine but then in signification much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying desire or appetite but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or loosing Now for the other part of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is here not the love or care of the Bishop toward the flock as Master Brightman would have it but the great love toward Christ which first was in them not their first love as that signifies the object of it Christ for the leaving or utter forsaking of him were not reconcileable with the other commendations which are here given of them particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast patience at the present thou perseverest still in the Christian faith but it is their first zeal and fervency of love toward Christ see Mat. 24. 12. which it seems was in processe of time much remitted in the Christians of that Church This love when it is perfect casteth out fear he that hath it will make no scruple to die or undergo any danger for Christ And thus had this Church formerly behaved themselves toward Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. they had endured and pass'd through difficulties and not fainted But now it seems they were fallen into a great and dangerous remissenesse in this particular of which therefore if they repent not they are threatned with removal of their Candlestick What this remissenesse was may perhaps be guess'd
confesse Christ in the day of Judgment that is when by so doing we come to be accused before or condemned by persecutors to death it self and that again it casts out fear v. 18. and that this is necessary to that confessing of Christ v. 15. of which the same thing is there affirmed viz. that he that doth so abideth in God and God in him which is affirmed of continuing in love v. 16. which place as it was meant by the Apostle directly against this doctrine of the Gnosticks concerning the lawfulnesse and indifferentnesse of not suffering for Christ and abjuring him in case of persecution and is so made use of by Tertullian against these very men Adv. Gnost c. 12. and De fuga in persecutione c. 9. so was it by that Apostle directly designed to these Asiaticks who were his care or charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Asia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he died in this Ephesus the principal part of this his charge see the Epistle of Polycrates then Bishop there that Epistle of his being address'd as a defensative against the Gnosticks that were creeping in among them And so was S. Peters also to the same Asiaticks who from the point of uncleannesse and contemning of superiours which were two parts of the Gnosticks character 1 Pet. 2. 12 13. proceeds to this of suffering for Christ v. 19 c. and c. 3. 15 17. and 4. 16. the disliking of which and not thinking themselves obliged to it was another part and so 2 Pet. 2. where he describes these very hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false teachers bringing in villanous base heresies v. 1 3. and which he foretells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should come among them he saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as deny and renounce the Lord that bought them that is deny hrist in time of persecution counting that an indifferent thing and thinking themselves Christians for all this for otherwise they would have been censured by the Apostles as more then false teachers perfect Apostates and not hereticks only and making it one of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or doctrines of liberty which they laboured to bring into the Church The same is said of them again Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are certain men crept in ungodly men turning the grace of God into lasciviousnesse which is clearly spoken of the Gnosticks and their followers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that deny and renounce our only Master and Lord Jesus Christ The very same is noted of these Gnosticks in the Epistle to the Galatians c. 6. 12. who would make them to be circumcised only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might not be persecuted for the crosse of Christ that is by the Jews And accordingly this doctrine and practice of the Gnosticks was so taken up by the other following hereticks of those first times that Eusebius speaking of some of the confuters of Montanus and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hereticks about Phrygia and setting down the words of a principal one of them he saith first that he had a combat with some of them in that very Church of Galatia and then among other things he observes of them that when all other Christians were persecuted either by Jews or Heathens not one of them either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was persecuted by the Jews or killed by the Heathens Which was a special intimation of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of compliance among these hereticks and all that sprang from them To the same pertains again that of the Hebrews c. 10. 25. who forsook the assemblies and that sure for fear of persecutions and there they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back in opposition to the just mans living by faith v. 38. and so have need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience perseverance v. 36. and are exhorted to take heed of apostasie c. 3. 12. By all this it is clear what is meant by the Ephesians remitting their first love that is receiving some infusions of this Gnostick doctrine which consisted in an opposition to Christ's doctrine of confessing the truth especially before persecuters of it and is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardise and unfaithfullnesse Rev. 21. 8. attended there with all the filthy practices of the Gnosticks in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or couragious espousing of his cause which courage having formerly been in this Church was now remitted not only through some weaknesse but it seems by imbibing this doctrine which made it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indifferent thing even to forswear Christ rather then die for him and yet did these conceive themselves to continue Christians for all this and so indeed were so farre as believing in Christ but they were not so farre advanced as to that greater pitch of love that express'd it self in confessing him when that doctrine was persecuted among men To this I conceive S. Paul referres when in the qualification of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 2. he adds not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healthy or sound in the faith in opposition to heretical doctrines of those times but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in love and patience in opposition to the practices of these Gnosticks who did not love Christ so well as to persevere in confessing him or to suffer any thing for him What is thus observed of the Gnosticks doctrine and infusions against confessing in time of persecution is by Epiphanius affirmed also of one of Elxai in the 6 th of Trajans's reign who saith he affirmed it to be no sin to abjure the faith in time of persecution so it were retained in the heart From these saith he came the Helkesaitae in after-times mention'd not only by Epiphanius but also by Eusebius Hist l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Origen upon Psal 82. who sets it down for one of their doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is an indifferent thing to deny Christ that he that thinks aright may in time of distresse deny with the tongue so he doe not with the heart The same is also by Tertullian in Scorpiaco affirmed of Prodicus and the Adamites Nonesse palam confitendum Christum nec pro eo subeundum martyrium that Christ must not be openly confes'd nor martyrdome suffered for him V. 6. Deeds of the Nicolaitans This Church of Ephesus though infected with one doctrine of the Gnosticks see Note b. was not it seems in any considerable manner defiled with their other carnal infusion against which S. Paul had fortified them Ephes 5. 3 11 12. and this is here express'd by the Spirits