and evidences of his omniscience 17. The woman answered and said I have no husband Jesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive thou art a prophet Paraphrase 19. thou canst reveal the secrets of ones life hast prophetick knowledge If so then I pray tell me or satisfie me in this difficulty 22. Our Fathers worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Paraphrase 20. Iacob and the Patriarcks before the law whose successors the Samaritans pretended to be and so pleaded a greater antiquity for their schisme then the Iewes had for their true worship but this falsly being indeed Assyrians transplanted by Salmaneser into the cities of Samaria when the tribe of Ephraim and the rest of the kingdome of Israel which inhabited there were by him carried into Assyria 2 Kin. 17. 24. worshipped in mount Ephraim at Shiloh in the countrey of Samaria where antiently the tabernacle and the ark of God were long before the building of the temple at Ierusalem And yet ye Iewes say that 't is not lawfull to perform the solemn worship of God in any place but Ierusalem 21. Jesus saith unto her Woman believe me the houre cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Paraphrase 21. the worship of God shall be so farre from being confined to this place that it shall not be confined to Ierusalem it self nay a desolation shall shortly overwhelm both 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes Paraphrase 22. Ye worship the God of the land 2 Kin. 17. 26. without any knowledge who that is and your own Gods with him We Iewes worship the eternall God of heaven who hath revealed himself to us For the speciall revelations of God beyond that which other nations enjoy belong to the Iewes and so all manner of advantages toward our eternall good 23. But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth For the Father seeketh such to worship him Paraphrase 23. But now the time of Reformation approacheth and God will be worshipped and obeyed neither in the Iudaicall rites which are oft called carnall and consisted in externall performances nor according to the Samaritane false worship who worshipt their own idols together with God 2 Kin. 17. but in a pure spirituall manner extending to the very heart and such as was typified by those shadows and the son of God now comes to draw all men to this way of worship to the Christian from the Iudaicall or Samaritane way See note on Lu. 9. d. 24. God is a Spirit and they that worship him must worship him in spirit and in truth Paraphrase 24. is especially delighted with the Christian worship which is taught to joyn the soul with the externall performances and to worship the true God now revealed by Christ after that manner wherein Christ reveals him 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things Paraphrase 25. This reformation thou talkest of we know shall be wrought when the Messias or Christ comes and him we doe expect 26. Jesus saith unto her I that speak unto thee am he Paraphrase 26. I am that Messias 27. And upon this came his disciples and marvailed that he talked with the woman yet no man said What seekest thou or Why talkest thou with her Paraphrase 27. As he said this the disciples came back from the city v. 8. and thought it strange that he should thus discourse with this woman yet no man was so curious as to ask him the reason or require of him an account of this action 28. The woman then left her water-pot and went away into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ Paraphrase 29. many things of my life which were so secret that it is not imaginable how he should know them were he not the Messias 30. Then they went out of the city and came unto him Paraphrase 30. the people of Sychar 31. In the mean while his disciples note c prayed him saying Master eat 32. But he said unto them I have meat to eat that ye know not of Paraphrase 32. I have somewhat to doe more valuable to me then eating 33. Therefore said the disciples one to another Hath any man brought him ought to eat 34. Jesus saith unto them My meat is to doe the will of him that sent me and to finish his work Paraphrase 34. My doing the office for which I was sent is as pleasant and more necessary to me then meat or drink 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest Paraphrase 35. 'T is not with my harvest as 't is with that in the fields four months yet to that time Consider and ye shall see the great inclinations and forwardnesse of men to receive the Gospel if it may be preached unto them 36. And he that reapeth receiveth wages and gathereth fruit unto life eternall that both he that soweth and he that reapeth may rejoice together Paraphrase 36. And they that will but goe out and preach to them shall receive reward for their pains and by converting others advantage themselves eternally and come to reap the fruits of all that seed that the prophets c. from all time have sowed 37. And herein is that saying true One soweth and another reapeth Paraphrase 37. So that to this may the proverb be applied One soweth c. that is the prophets sowed this seed of the Gospel in foretelling Christ's coming and the Apostles they reap the harvest of converts to him 38. I have sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours Paraphrase 38. The prophets have so prepar'd mens hearts to receive the Gospel that there needs very little pains of yours you may at first preaching of the Gospel reap a whole harvest of proselytes 39. And many of the Samaritanes of that city believed on him for the saying of the woman which testified He told me all that ever I did Paraphrase 39. He told me the secrets of my life which he being a stranger could not know if he were a meer man 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two daies Paraphrase 40. And though Mat. 10. 5. he forbad his disciples at that time to goe into any city of the
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
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
of some difficulty Two things especially it signifies in this Book a Covenant and a Will or Testament a Covenant Mat. 26. 28. Mar. 14. 24. Lu. 22. 20. as may appear by the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new which notes the opposition of this to the Old and so that this is what the Old was i. e. not a Testament but a Pact or Covenant Not a Testament to which Death is supposed necessary Heb. 9. 16. but could there have no proper place but a stipulation betwixt God and his people the Jewes promising mercies and requiring duties of them And so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfies a Covenant but never a Testament So again 2 Cor. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. which Old was written in Tables of Stone v. 3. and so appears to be the Law given to the Jewes and that was clearly a Covenant not a Will or Testament So again Jer. 31. 31. from whence the Writers of the Gospels and S. Paul 〈◊〉 to have derived the word there is mention of a New Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That must be a New Covenant because it is opposed to a former v. 32. which former being that of God the Father with the Jewes is a Covenant still and not a Testament for the reason forementioned and so is there described to be a kind of Marriage-Covenant as between an Husband and Spouse not a Testament between a Testaâ—or and Executor And the truth is clear that Baptisme and the Lord's Supper being the Sacraments of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this New Covenant as Circumcision was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old or former these are Foederal rites or Ceremonies Stipulations and promises which again referre to a Covenant and not to a Will or Testament So Gal. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive are two Covenants though the relation which the Apostles discourse there hath to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance v. 7. and 30. may seem to look toward a Testament for the main drift of that place is to represent to us the Law and the Gospel the Law as a Codex of Servile tasks the Gospel of Gracious promises the latter out-dating the former but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answerable to it and consequently the Law being a Covenant not a Testament such also must be the notion of the Gospel in that place and the very inheritance it self being part of the promise made to Abraham is agreeable enough to the word under the notion of a Covenant and not of a Testament part of the Evangelical Covenant being God's promise in Christ to receive us by adoption as Sons and if sons then heirs to bestow the inheritance upon us One place indeed there is in these Books where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallibly signifies a Will or Testament Heb. 9. 16 17. as appears by the Death of the Testator mentioned v. 16. But of those two verses it is observable that the notion of Testament is there taken in by way of Accommodation as a second sense of the word superadded to the former of a Covenant in which it is used v. 15 18 20. it being said of Christ v. 15. that he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator or Sponsor of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Covenant not Testament that of Mediator being farre from this of a Testator And besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New there is opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the end of the verse and so must be in the notion of a Covenant still because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first was onely a Covenant and not a Testament the Author of it there being cleerly God the Father in whom Death the ratification of Testaments could have no place This again further appears by what is said of it v. 18 19. For there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was said to be consecrated with blood was the Tables of the law the Commandements v. 19. and will fitly be rendred there Covenant not Testament v. 20. It being the constant custome and practice of the Eastern Nations to use Blood in the striking of any Pact or Covenant but not in making every Will or Testament and to that the express testimony of Exod. 24. 6. which is there cited doth belong the sprinkling of blood being the ceremony following Moses's rehearsing the Commandements to the people Exod. 20 21 22 23. as the sanction of a Covenant So that although it be evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16 17. doâ— signifie Testament yet it is as clear that as in all the other foremention'd Texts so also in the verses antecedent and consequent to these it signifies Covenant also and even in these not Testament exclusively to Covenant but Covenant and Testament superadded to it Covenant in the other verses and then by extending the use of the word to its full latitude Covenant and Testament both Upon this consideration and in reverence to the usage of the Latine and Western Churches who generally have used Testamentum in this place though some have used Instrumentum to contain both and others Foedus Covenant onely and that by retaining the word Testament I may be sure also to retain that comfortable intimation viz. that in the Gospel unspeakable gifts are given or delegated to us antecedently to all conditions required of us such are Christ's giving himself for us Calling us and giving us Sufficient grace to come unto him Upon these grounds I say it is not amiss to take in both the words in the rendring of this Title that of Covenant as being most agreeable to the use of the words in the Sacred Dialect and most agreeable to the nature of the Gospel which is as all Covenants made with inferiors are Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith a New Law requiring a condition of Faith and Obedience in us without which the Gospel is not the savour of life a Gospel of mercy to any and withall that of Testament also wherein the Christians inheritance is seal'd to him as to a Son and Heir of God's and wherein the death of Christ as of a Testator Heb. 9. 16 17. is set down at large by way of story and as it is applyable to our benefit THE note a GOSPEL according to St. note b MATTHEW Annotations THe Gospell What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek which we render Gospel signifies among Authors is ordinarily known viz. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good news or good tidings Thus the Angel speaks of the birth of Christ in relation to all that should follow after it Luke 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bring you good tidings of great joy i. e. very joyful good tidings Only
they said We have no more then five loaves and two fishes except we should go and buy meat for all this people Paraphrase 13. and cannot give them entertainment unless we should go and buy and that must be a large proportion to feed all this people 14. For they were about five thousand men And he said to his disciples Make them sit down by fifties in a company Paraphrase 14. See note on Mar. 6. e. and Mat. 8. g. 15. And they did so and made them all sit down 16. Then he took the five loaves and the two fishes and looking up to heaven he blessed them and brake and gave to the disciples to set before the multitude Paraphrase 16. that they might distribute to the multitude a portion for every one Mat. 14. 20. 17. And they did eat and were all filled and there was taken up of fragments that remained to them twelve baskets 18. And it came to passe as he was alone praying his disciples were with him and he asked them saying Whom say the people that I am 19. They answering said John the Baptist but some say Elias and others say that one of the old Prophets is risen again 20. He said unto them But whom say ye that I am Peter answering said The Christ of God Paraphrase 20. The Messias 21. But he straightly charged them and commanded them to tell no man that thing Paraphrase 21. See note on Mat. 8. b. 22. Saying The Son of man must suffer many things and be rejected of the Elders and chief Priests and Scribes and be slain and be raised the third day Paraphrase 22. The prophecies must be fulfilled which affirm that the Messias shall suffer many things and be rejected by the great Sanhedrim 23. And he said unto them all If any man will come after me let him deny himself and take up his crosse daily and follow me Paraphrase 23. Mat. 10. 38. 24. For whosoever will save his life shall lose it but whosoever will lose his life for my sake the same shall save it Paraphrase 24. Mat. 10. 39. Mar. 8. 35. 25. For what is a man advantaged if he gain the whole world and lose himself or be cast away Paraphrase 25. gain all the wealth of the world and lose his soul or life See Mat. 16. m. 26. For whosoever shall be ashamed of me and of my words of him shall the son of man be ashamed when he shall come in his own glory and in his Fathers and of the holy Angels Paraphrase 26. when he comes so illustriously to punish his crucifiers or at last judg the world See note on Mat. 16. o. 27. But I tell you of a truth There be some standing here which shall not taste of death till they see the kingdom of God Paraphrase 27. Which is not now so farre off but that some here present shall live to see it 28. And it came to passe about an eight dayes after these sayings he took Peter and John and James and went up into a mountain to pray Paraphrase 28. Six compleat dayes but eight reckoning the first and last Mat. 12. m. 29. And as he prayed the fashion of his countenance was altered and his raiment was â—white and glistering Paraphrase 29. Like the whitenesse of a flash of lightning 30. And behold there talked with him two men which were Moses and Elias 31. Who appeared in glory and spake of his note c decease which he should accomplish at Jerusalem Paraphrase 31. Which appearing as Angels are wont in a glorious condition spake of his going out of this world see note on Joh. 13. a. and 2 Pet. 1. f. as of Moses out of Egypt to a Canaan by this means delivering his faithful people but withal destroying them that believed not Jude 5. Of all which and the several branches and consequents of it Jerusalem was shortly to be the scene and first of his crucifixion there 32. But Peter and they that were with him were heavy with sleep and when they were awake they saw his glory and the two men which stood with him 33. And it came to passe as they departed from him Peter said unto Jesus Master it is good for us to be here and let us make three Tabernacles one for thee and one for Moses and one for Elias not knowing what he said Paraphrase 33. And as Moses and Elias were parting from Christ Mat. 17. 4. 34. While he thus spake there came a cloud and overshadowed them and they feared as they entred into the cloud Paraphrase 34. and they were amazed with fear as the cloud came so near to them 35. And there came a voyce out of the cloud saying This is my beloved Son hear him 36. And when the voice was past Jesus was found alone and they kept it close and told no man in those dayes any of those things which they had seen Paraphrase 36. Moses and Elias were departed from Jesus And Christ commanded them to tell no man what they saw till after his rising from the dead Mat. 17. 9. and they obeyed his command and did accordingly 37. And it came to passe that on the next day when they were come down from the hill much people met him Paraphrase 37. Mat. 17. 15. 38. And behold a man of the company cryed out saying Master I beseech thee look upon my Son for he is my onely child 39. And lo a spirit taketh him and he suddenly cryeth out and it teareth him that he foameth again and bruising him hardly departeth from him Paraphrase 39. a sore affection seiseth upon him at certain times of the moon and makes him cry out and it causeth such a boyling and agitation within see note on Mar. 9. c. that he foames at mouth and it never departeth from him without great pain and agony this coming to himself again though when it first takes him it makes him senselesse Mar. 9. 25. able neither to speak nor hear is joyned with an horrible torment and many grievous bruises remain afterward See note on Mar. 17. c. 40. And I besought thy disciples to cast him out and they could not Paraphrase 40. And I earnestly intreated thy disciples that went about doing miracles v. 6. to cure him of this Epilepsy and they were not able 41. And Jesus answering said O faithlesse and perverse generation how long shall I be with you and suffer you Bring thy son hither Paraphrase 41. And Jesus said to his disciples What an act of perverse infidelity not of weaknesse is this in you will my presence so long and the power given you by me v. 1. work no better effects upon you you will make your selves unworthy of such favours by your not making use of them see Mat. 17. 21. and Mar. 9. 28. Having thus reprehended his disciples he said to the man 42. And as he was yet a coming the devil threw him down and tare him and Jesus rebuked the unclean spirit and
there being one peculiar nation the Iews which were more fully then all the world besides instructed in this truth he at last came to this people was pleased to be born and live and do miracles among them and these that were his own people did not entertain him as sent from God but rejected and put him to death 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name Paraphrase 12. But all that received that is believed on him were by him advanced to be the adopted sons of God 13. Which were note b born not of blood nor of the will of the flesh nor of the will of man but of God Paraphrase 13. To wit those which live according to the will of God and neither the naturall nor carnall nor bare morall principle 14. And the word was made flesh and note c dwelt among us and we beheld his glory the glory note d as of the only begotten of the Father full of grace and truth Paraphrase 14. And this eternal word was born in humane flesh assumed our nature and in that flesh of ours as in a tabernacle appeared among us most gloriously in such a manner as was not competible to any but the one true eternal son of God And whereas the former tabernacle wherein God was pleased to dwell had in it the law that ministration onely of death 2 Cor. 3. 7. precepts of exact obedience he now in the tabernacle of his flesh by his incarnation and passion c. is all full of grace that is exceeding mercy and whereas the whole business of that tabernacle was nothing but shadows he hath brought the substance and truth with him which was meant by all those shadows the inward purity shadowed by the legal precepts of circumcision c. and spiritual and eternal promises in stead of those carnal or temporal see v. 17. 15. John bare witnesse of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he note e was before me Paraphrase 15. Iohn the Baptist testified and proclaimed concerning him saying He that followes me whose forerunner I am hath been and must alwaies be preferred infinitely before me For although he appeares after me among you in respect of his birth and entring on his office yet he had a being long before me And this was most truely said of the Baptist For he was before the creation of the world v. 2 3. Col. 1. 17. 16. And of his fulnesse have we all received and grace for grace Paraphrase 16. And being full of all graces excellencies perfections he hath communicated them to us in that degree as is necessary for us and in proportion to his abundant charity and goodnesse toward us we Christians which are his body or fellow-members of his humane nature receive grace and mercy flowing from him to us see ver 14. and note on 1 Pet. 3. e. and Act. 2. f. 17. For the law was given by Moses but grace and truth came by Jesus Christ Paraphrase 17. For though the law were given by Moses from God long ago yet the Gospel called Grace v. 14. see note on Heb. 13. d. as it is opposed to the severity and rigour of the law and truth as opposite to the shadowes and ceremonies of the law was to be brought in by Iesus Christ 18. No man hath seen God at any time The onely begotten son which is in the bosome of the Father he hath declared him Paraphrase 18. God is invisible and not approachable by us and so his will and the knowledge of his attributes cannot be conveighed to us but by some intercessor and of this sort none can be comparable to Christ Jesus who is next unto the Father and most dearly beloved by him and knows most of his mind see note on Mat. 8. g. and his end of coming into the world was to declare this unto us 19. And this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him Who art thou 20. And he confessed and denied not but confessed I am not the Christ Paraphrase 19 20. Now when the Jews sent messengers to John Baptist as he was preaching and baptizing to know who he was this was constantly his answer that he was not the Messias prophecied of and so long expected by them 21. And they asked him What then Art thou Elias And he saith I am not Art thou that prophet And he answered No. Paraphrase 21. No nor Elias no nor the prophet some special prophet perhaps Jeremy which had been among them the return of whom the Jews expected before Elias as him before the Messias 22. Then said they unto him What art thou that we may give an answer to them that sent us What sayest thou of thy self 23. He said I am the voice of one crying in the wildernesse Make streight the way of the Lord as said the prophet Esaias Paraphrase 23. he that was prophecied of by Esaias in those words Isa 40. 3. see Mat. 3. 3. The voice of one c. 24. And they which were sent were of the Pharisees 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that prophet Paraphrase 25. Why then dost thou receive disciples and proselytes or followers and that after the solemn manner of receiving proselytes by way of baptisme or washing 26. John answered them saying I baptize you with water but there standeth one among you whom ye know not Paraphrase 26. was not long since among you one of whom you took no notice that is Christ see note d. 27. He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose Paraphrase 27. whose disciple I am not worthy to be see Mat. 3. g. 28. These things were done in Bethabara beyond Jordan where John was baptizing 29. note f The next day John seeth Jesus coming unto him and saith Behold the lamb of God which taketh away the sin of the world Paraphrase 29. The day after the return of the Pharisees Iohn seeing Jesus coming to him said Behold the person sent from God as a lamb prepared for the slaughter in whom are summ'd up and completed all the typicall Mosaicall prescriptions of lambs to be sacrificed either in their daily sacrifices or at the passover who shall thereby obtain pardon from God for that sin that all the world is engaged in on condition they now reform at his coming 30. This is he of whom I said After me cometh a man which is preferred before me for he was before me Paraphrase 30. See v. 15. note c. 31. And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water Paraphrase 31. And though I was not able to discriminate him
26. For as God hath of and from himself power to give life to any thing so hath he given this power to me and I have it 27. And he hath given him authority to execute judgment also because he is the son of man Paraphrase 27. And as I am God-man that is in that I have thus humbled my self to this mean estate which ought not to lessen but rather encrease the account which is due to me in the world my Father by way of reward Phil. 2. 8 9. hath given me all power and authority both now and hereafter in and over his Church And so again in other respects as 1. that men having a mercifull high priest not such an one as cannot suffer or consequently be touched with our infirmities but one that is a man upon the earth in all things tempted like unto us yet without sinne might have confidence of accesse to him in his present government of all things and 2. that men which have bodies and so are visible and are to be judged hereafter as well as Angels may have a visible judge of them and of al things done in their bodies 28. Marvaile not at this for the houre is coming in which all that are in their graves shall heare his voice Paraphrase 28. Let not what I say be matter of wonderment to you for certainly there shall be as certainly as if it were come already a time of generall resurrection for all the dead and an essay thereof shall shortly be seen among you 29. And shall come forth they that have done good unto the resurrection of of life and they that have done evil unto the resurrection of damnation Paraphrase 29. And the righteous shall have their bodies and souls united in blisse and the wicked shall also have a restitution of their bodies to receive their sentence and punishment 30. I can of mine own selfe doe nothing as I hear so I judge and my judgment is just because I seek not mine own will but the will of the Father which hath sent me Paraphrase 30. My judgment is a righteous judgment and agreeable to my Fathers method and decree that they which believe on me shall be saved and they that reject me damned This my Father hath declared and therefore 't is not the seeking either honour or revenge to my self that I say or doe this but the going according to my Fathers prescript and nothing else 31. If I bear witnesse of my self my witnesse is not true 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Paraphrase 31 32. If I did any thing that tended to mine own honour and were a single witnesse therein you might reasonably except against it but as that which I doe is not to honour my self but only to execute my Fathers will so for the truth of what I say my Father bears witnesse of me and hath done it already by sending the Spirit and a voice from heaven and giving me power to doe miracles and that sure is a competent testimony which can deceive none 33. Ye sent unto John and he bare witnesse unto the truth Paraphrase 33. And for the triall hereof you have sent to John who baptized me when the Spirit so descended on me and he that saw it testified to you the truth of it 34. But I receive not testimony from man but these things I say that ye might be saved Paraphrase 34. But as for me I need not the testimony of John or any man but yet that you that believe him may believe him of me and so escape and flie from the danger which approacheth you I thus mention to you his testimony which was of such authority with you 35. He was a burning and shining light and ye were willing for a season to rejoice in his light Paraphrase 35. He was that Elias described Ecclus. 48. by being like fire and his word burning like a lamp and for a while you liked well to hear him but assoon as he testified of me then you presently rejected him 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same works that I doe bear witnesse of me that the Father hath sent me Paraphrase 36. But I have no need of that testimony of his for the working of those miracles which God hath enabled me to work is a greater demonstration of my being sent by God then John Baptist's testimony that he saw the Spirit descend upon me 37. And the Father himself which sent me hath born witnesse of me Ye have neither heard his voice at any time nor seen his shape Paraphrase 37. And God the Father by voice from heaven hath testified of me But ye as according to your Fathers desire exprest Exod. 20. 19. Deut. 5. 25. and 18. 16. ye have not heard the voice of God nor seen his appearance so it appears by your actions ye behave your selves as those that know nothing of God ungodly impious men see 1 Joh. 3. 6. 38. And ye have not his word abiding in you for whom he hath â—ent him ye believe not Paraphrase 38. And for that only means leaft you the word of God revealed to you ye doe not make use of that or live according to it as is apparent by your not believing on me who have seen and heard and know his will and am sent by God as the only means of declaring that will to you and am foretold in the scripture as the Messias to come 39. Search the scriptures for in them ye think ye have eternall life and they are they which testifie of me Paraphrase 39. Look into and examine the writings of the Old Testament whereon you depend and believe that through performance of the Mosaicall precepts you shall have eternall life And on examination you shall find that all those prophecies are types and fulfilled in me and that all the promises of life there made have an aspect on me the giver of life And ye will not come to me that ye might have life 40. And ye will not come to me that ye might have life Paraphrase 40. But ye though ye look upon these as the repository of your present and eternall blisse and though they direct you to me as the only means to attain it yet wilfully reject me and by that means your eternall blisse also 41. I receive not honour from men 42. But I know you that ye have not the love of God in you Paraphrase 41 42. Alas 't is not your approbation or estimation to be acknowledged or wel-spoken of by you that I contend for while I thus speak But to this purpose I say it By your dealing with me who come with this testimony of my Father it is apparent and discernible how farre you are whatever you pretend from all piety and love of God that this testimony of
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
here It is ordinary for words to lose their native significations and to be used in a greater latitude then originally belongs to them and so we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dip'd or wash'd is used not onely of water but of the holy Ghost and fire And then why may not the words be thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom having dip'd I shall give the piece of bread by dipping meaning putting the hand into the dish and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having dip'd that is put in his hand he gives the crust or piece of bread to Judas telling John at the same time that he that he should next give it to was he that should deliver him up CHAP. XIV 1. LET not your heart be troubled ye believe in God believe also in me Paraphrase 1. As your believing in God my father will afford you many privileges and antidotes against worldly trouble so will also your believing in me 2. In my fathers house are many mansions If it were not so I would have told you I go to prepare a place for you 3. And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Paraphrase 2 3. In heaven there is room for you abundantly as well as for me and so there is no need that I should tell you this truth which otherwise I would have told you and which would give you cause to rejoyce and not be sad at my departure that my going is but as your harbinger to prepare for you and when I have done that then as an harbinger I will come back again and meet you and so introduce you thither Act. 1. 11. 4. And whither I go ye know and the way ye know Paraphrase 4. I suppose you know the place to which I go and the way which will bring you thither also 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6. Jesus saith unto him I am the way and the truth and the life no man cometh unto the Father but by me Paraphrase 6. I am the true and living way sent by my Father to direct all men to that way wherein he expects and requires to be served and there is no other way to come to the knowledge of his will or the enjoyment of life with him but by me and the same way that I go before you 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him Paraphrase 7. If you had thoroughly known me who come onely in my Fathers name and to reveal his will to you ye had also known my Father who being invisible is no otherwayes to be known but as he is revealed in me and now see Mat. 23. note m. although ye never saw my Father yet having seen and known me who am his image ye have both seen and known him 8. Philip saith unto him Lord shew us the Father and it sufficeth us Paraphrase 8. Philip not considering the sense of that last speech saith unto him Lord shew us the Father And that one thing the shewing us the Father will sure convince all without any other argument 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Father and how sayest thou then Shew us the Father Paraphrase 9. I tell thee again Philip I am the image of my Father and so he that hath seen me and heard my doctrine hath seen my Father and knows his will also And after this this of thine is an impertinent unnecessary demand 10. Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Paraphrase 10. Let me ask you do you not believe confidently that whatsoever I do or teach I do by the Fathers appointment and that it is the power of him that acts in me whatsoever I say or do doctrine or miracles is of him see note c. 11. Believe me that I am in the Father and the Father in me or else believe me for the very works sake Paraphrase 11. Take my word for it but if you will not do so let my miracles demonstrate it to you 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father Paraphrase 12. Those that have now been my disciples shall be able to do the same miracles that I do Mar. 16. 17. nay greater upon my sending down the holy Ghost upon you shall speak with tongues c. 13. And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son Paraphrase 13. And whatever miracle you shall in my name pray for power to do that I will enable you to do and so by the shewing forth my power in you after my departure glorifie him who hath sent me 14. If ye shall ask any thing in my name I will do it Paraphrase 14. And of this be confident whatsoever miracle you pray for power to do and pray for it in my name grounding your requests on this promise of mine unto you and doing it in order to my service for the propagating of the Gospel it shall be granted you 15. If ye note a love me keep my commandements Paraphrase 15. Doe but ye expresse the sincerity of your love to me by obedience to my precepts 16. And I will pray the Father and he shall give you another note b Comforter that he may abide with you forever Paraphrase 16. And I will ask my Father and when I am gone he shall send you the holy Ghost who for the several parts of his office 1. to intercede as an advocate 2. to exhort 3. to comfort is best exprest by the word Paraclete which in Greek signifies all these three and he when he cometh shall abide with you forever not departing as I now doe but continuing with you as long as you adhere and continue obedient to my precepts v. 15. 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Paraphrase 17. This Paraclete is the Spirit of my Father that shall lead you into all truth Him carnall and worldly men that value nothing but the visible pomps and powers of the world they that have looked for a temporall glorious Messias shall make nothing of because he is farre from any part of that he is not so much as visible to outward eyes but only by inward effects and so neither known nor valued
you ye shall ask what ye will and it shall be done unto you Paraphrase 7. As long as you continue obedient to me and my doctrine all your prayers shall be heard 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Paraphrase 8. Your fruitfulnesse is that which alone brings inglory to my Father and which denominates you truly my disciples 9. As the Father hath loved me so have I loved you continue ye in my love Paraphrase 9. My love to you is like that of my Father to me and that must oblige you to take care to doe those things which are gratefull to me that I may continue to love you 10. If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love Paraphrase 10. And that will be secured by your constant obedience to my commands as my obedience to my Fathers commandments hath secured me of the continuance of his love 11. These things have I spoken unto you that my joy might remain in you and that your joy might be full Paraphrase 11. These things have I largely said to you that the comfort you have taken in my presence may in my absence continue to you and by the addition of that comfort of the Spirit which shall come when I am gone your joy may abound 12. This is my commandment that ye love one another as I have loved you 13. Greater love hath no man then this that a man lay down his life for his friends Paraphrase 13. No man can expresse greater love to his dearest friends then to adventure to die for them 14. Ye are my friends if ye doe whatsoever I command you Paraphrase 14. And that I mean to do for you and the benefit of that greatest kindnesse shall accrue to you as to my choisest friends if ye continue obedient to my doctrine and commands 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you Paraphrase 15. And certainly I have long dealt with you as friends farre above the condition of servants who use not to know their masters intentions or counsels or purposes but onely to doe his commands but I have received you as friends and confidents into my bosome to make known all my Fathers will unto you 16. Ye have not chosen me but I have chosen you and ordained you that ye should goe and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my name he may give it you Paraphrase 16. And this I have done toward you by way of prevention out of free undeserved kindnesse to you and of my own accord put you in this blessed course enabled you to fructifie and bring forth abundance of fruit to the honour and praise of God appointed you to goe abroad into all the world and bring in an harvest of converts to heaven which is a reall and a durable fruit and that which shall be advantageous to you also devolve on you the benefit of having all your prayers heard by God all your wants supplied by him which you shall present to him in my name 17. These things I command you that ye love one another Paraphrase 17. All this concerning my love to you I inculcate and repeat on purpose as an obligation to you that as the most eminent way of return which I expect from you to all this you live in charity one toward another 18. If the world hate you ye know that it hated me before it hated you Paraphrase 18. And if ye find by experience that impious and hypocriticall worldlings doe in stead of believing resist and persecute you there is no reason that this should give you any discouragement you are to expect that and arm your selves against it by this consideration that such as these persecuted me before you and so as I began in love to you so I have had the first taste of the enmity and hatred of the wicked men of this world 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Paraphrase 19. These mens opposing and hating you will be a comfortable symptome to you that you are a peculiar people of mine dignified above and separated from the rest of men 20. Remember the word that I said unto you The servant is not greater then the Lord If they have persecuted me they will also persecute you If they have note a kept my saying they will keep yours also Paraphrase 20. And that you are likely to meet with such entertainment need not be strange to you when you remember how oft I have foretold you of it that you could not in reason expect any better treating then I have met with before you If they have persecuted me in all probability they will persecute you also and on the other side you have no more reason to expect of the world that it should receive your preaching then that it should receive mine 21. But all these things will they doe unto you for my names sake because they know not him that sent me Paraphrase 21. All the persecutions that shall fall on you being upon the score of their not believing that God hath sent me 22. If I had not come and spoken unto them they had not had sinne but now they have no cloke for their sinne Paraphrase 22. If I had not done what I have among them they might have had the excuse of ignorance but now they are utterly without excuse 23. He that hateth me hateth my Father also Paraphrase 23. I have done so much to evidence my being sent from God that now the opposing me is a malitious resisting of my Father himself 24. If I had not done among them the works which none other man did they had not had sinne but now have they both seen and hated both me and my Father 25. But this cometh to passe that the word might be fulfilled which is written in their law They hated me note b without a cause Paraphrase 25. By this is fulfilled that of the Psalmist Psal 35. 19. they have opposed me when they had all reason to have received and loved me 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning Paraphrase 26 27. But at the coming of the Holy Ghost that pleader or advocate of my cause see note on c. 14. b. whom I will send from the Father that Spirit which proceedeth from the Father
man 21. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out among us 22. Beginning from the baptisme of John unto that same day that he was taken up from us must one be ordained to be a witnesse with us of his resurrection Paraphrase 21 22. It is therefore our duty according to this prophecie to make choice of some one of these persons that are now here with us v. 15. and who have continued with us ever since Jesus undertook to teach us and to rule us as a Master disciples even from the time that John baptized him presently after which Jesus began to call and gather disciples Joh. 1. 43. Mat. 4. 12. 17. 18. Mar. 1. 17. till his assumption to heaven that so he may be taken into the Apostleship see v. 8. to perform that which Judas should have done that is â—oe and preach the Gospel now much more confirmed by the miracle of Christ's rising from the dead in those cities and 〈◊〉 which were or had been if he had not thus dealt assigned Judas 23. 〈◊〉 they appointed two Joseph called Barsabas who was surnamed Justus and Matthias Paraphrase 23. And the eleven to whom this speech was addrest v. 15 16. pitch'd upon and proposed two leaving it to the loâ—s to decide which of them it should be 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen Paraphrase 24. And the Apostles prayed and said O Lord that knowest the secrets of all hearts be thou pleased to direct the lot to him whom of these two thou hast chosen 25. That he may take part of this ministery and Apostleship from which Judas by transgression fell that he might goe to his note k own place Paraphrase 25. That he may take that part of the charge which did or should have belonged to Judas but was deserted and forsaken by him and so betake himself to the discharge of it 26. And they gave forth their lots and the lot fell upon Matthias and he was note l numbred with the eleven Apostles Paraphrase 26. And they put in two lots one for Joseph another for Matthias and Matthias being chosen by the lots was received in to make up the number of the twelve Apostles and to perform that office which belonged to him as such see v. 22. viz. to preach Christ and testifie that he was risen from the dead and was by that declared to be the Messias or Son of God in power Annotations on Chap. I. V. 5. Baptized with the Holy Ghost What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall be baptized with the holy Ghost in this place is determined by the circumstance of the time then future and yet not many daies after Christs speaking of it And it is clearly meant of the holy Ghosts visible descending upon the disciples c. 2. 2. by which he should doe two things especially 1. He should give them testimony of the truth of all that Christ had said unto them Joh. 15. 26. as by his descending on Christ at his Baptisme he testified and thereby God the Father himself that Christ was the beloved son of God in whom he was well pleased i. e. who declared nothing but the truth and good pleasure of God to them 2 ly He should testifie to others that whatsoever they should teach was also the will of God and so authorize them for the solemn testifying of Christs resurrection c. give them power and commission and graces to discharge their whole ministery as witnesses now designed and pointed out by him to declare and testifie to all Israel what Christ had done and said in their presence v. 8. and that he was risen from the dead v. 22. This may the more appear by taking notice of the opposition here set betwixt Johns baptizing with water and the baptizing of the Apostles with the Spirit here spoken of To baptize is to wash or purifie belonging to all the kinds of purifications among the Jewes see Note on Mar. 7. c. and from thence more especially to the receiving of Proselytes admitting Disciples This John did after the manner of the Jewes by water onely or by the ceremony of immersion in water which among them was the way of sanctifying any thing i. e. fitting or setting apart for holy uses and therefore the Priests washings of himself before his officiating are called in the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joma c. 3. § 3. sanctifications Beside this John did nothing else to his disciples or those that came in to him upon his preaching But Christs disciples that were to be consecrated to an office in a more eminent manner then Johns being to have the whole power of disseminating the Gospel and governing the Church of Christ after him were not only to be received in as Proselytes with that ceremony of washing but God from heaven was visibly to instate this power upon them and withall to testifie the truth of that doctrine which they were to preach And this was to be done by the holy Ghosts descending in a visible manner i. e. revealing himself gloriously by the appearance of Angels whose appearance signifies Gods peculiar presence And thus we see it fulfilled Act. 2. 2 c. And what befell the Apostles there as the first fruits of the Church of the Jewes converted to Christianity the same was in the effects of it vouchsafed by God to Cornelius and his family as the first fruits of the Gentile-converts Act. 10. 44. which saith S. Peter put him in mind of this speech of Christs that John baptized with water but ye shall be baptized with the holy Ghost c. 11. 16. i. e. was a demonstration to him that God had accepted these Gentiles and so that they were fit to be baptized Act. 10. 47. By this will appear the meaning of those places in the Gospels Mat. 3. 11. I baptize you i. e. John baptizeth you with or by water that was the ceremony of his receiving men to repentance or absolution and pardon of sin upon repentance and that was all that John did but he that comes after me he shall baptize you with the holy Ghost and with fire i. e. Christ shall send the Holy Ghost in a glorious appearance in flames of fire to come down visibly upon you and so to assure you of the truth of the doctrine which I teach you or else as fire was used for consecration fire upon the altar to devour the sacrifice and that fire first coming down from God to doe it Levit. 9. 24. and fire from the altar a coal from thence to touch Isaiahs lips and set him apart for his Prophetick office to separate and consecrate you for your Apostleship and after that upon all unreformed impenitents he shall come with fearfull judgements see Mat. 3. 11. Act. 2. 17 19. c. So 't is
who were so ill handled by him As it lyes in our ordinary English and the Vulgar Latine it seems to refer to the Israelites exposing their own children Pharaoh dealt subtilly with our Fathers so that they cast out that must be our Fathers cast out and so the Latine ut exponerent infantes suos which perhaps was thought to have truth in Moses's mother Exod. 2. 3. But it must be remembred that what she did was by her designed as the hiding v. 2. to the preserving of the childe whereas here the exposing the children is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end they might not be preserved or kept alive It must therefore be resolved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to Pharaoh he that evill intreated the Israelites did it in or by exposing or casting out their children for so the Infinitive mood with or without the Article but especially with it is to be rendred after the manner of a Gerund faciendo in or by exposing without the article 't is Act. 15. 10. why tempt ye God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by imposing a yoke with it so Ruth 1. 6. where the Hebrew read the Lord had visited his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we rightly render in or by giving them bread the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Asulanus's copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ps 78. 18. they tempted God in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rightly render by asking meat for their lusts the Greek in all copies hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tempted God by or in asking Now what Pharaoh did by his bloody Officers or by his people that is the Aegyptians to whom the charge is given Exod. 1. 22. himself is fitly said to do V. 20. Exceeding faire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faire to God may be an Hebrew phrase for exceeding fair for so the word God may sometime import an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or increase But it is possible that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be a mistake of the Scribe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or look on for so Exod. 2. 2. where this is related it is said when she saw him that he was a goodly child and Heb. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they saw him a fair or comely child V. 43. Tabernacle of Moloch That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moloch is originally the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King there is no doubt And so here it notes some deified King of the Aegyptians that is an Idol false god worship'd and placed among thâ— starres and accordingly an old Aegyptian Alphabet that sets down the names of the Planets hath for Mars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Kercher Prodrom Copt c. 5. Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the tabernacle of Moloch that is sure some little cabinet wherein the image of this false god was kept such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the silver chappels of Diana see Note on ch 19. e. This is in Amos ch 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle or Sâ—ccoth of your King or Moloch that is the chapplet where that image of your false god call'd here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figure made to be worship'd was enshrined or dwelt so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and the like seems to be understood by Succoth Benoth the tabernacle of Venus some little Chappel or shrine where her image was kept and worship'd Iâ— Remphan Diodorus Siculus l. 1. mentions Remphis son of Cephna as King of Aegypt about the time that Jacob went down thither and saith of him that he gathered an infinite masse of wealth and left behind him at his death 4000000 talents which makes it probable that he was that Prince which in the famine by Josephs advice got all the wealth of Aegypt and the neighbour-countreys This person was afterwards worshipped as a God for having preserved Aegypt and accordingly placed among the starres and so the image of one of the planets here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a starre set to signifie him This starre it seems was Saturne for so that Aegyptian Alphabet mention'd Note f. which sets down the names of the planets for Saturne hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this person that tradition in Suidas is very intelligible where of Apis the Aegyptian god it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain rich man to whom at his death they erected a Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which an Ox was fed as being the Hieroglyphick of an husband-man By which also it appears that this was that calf or bullock worship'd by the Israelites Saturne being among the Gentiles president of husbandry and therefore sometimes worship'd in the shape of that beast under the name of Apis as being the chief instrument in ploughing of the ground but withall fastened among the starres in heaven and the image of him here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a starre or as it seems to be best rendred Am. 5. 26. the starre-images of your God c. referring to both the Images precedent to which also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figures in the plural that follow doe belong For that Chiun which is there in Amos put in stead of Remphis or Cevan or Caivan was among the Persians and Arabians another name of their Saturne hath been observed by others So in Plautus's second Punick scene Molechianna is by learned enquirers discovered to be no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image of Chiun all one with temunah sel ucoch in the former scene that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image which is El God and sculpture that is God engraven the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God among the Phoenicians signifying peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturne And this is the reason why Bacchus Pericionius is said to be placed in the eighth spheare because that spheare encompasseth the planet Saturne So in the Arabick Lexicon called Camus Caiwano Zohalo mamnuon Caiwano is Zohalo or Saturne which is nomen invariabile Which Lud de Dieu mistaking for Raialon mamnuon he renders it vir rigidus c. See Mr Pocock on Abul Faraii p. 394. Now that they are here said for this sinne to be carried into Babylon is agreeable with that notion which the Jewes generally had who were wont to say that in every plague and captivity that fell upon them there was an ounce of the calf God continuing to punish this sinne in all their posterities that continued to provoke him with the like V. 44. Tabernacle of witnesse That which is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of the testimony and so made use of here by S. Luke is generally in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 27. 2. c. 30. 26. c. 31. 7. 38. 21. the tabernacle of meeting viz. of
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though â—o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
as in me is I am ready to preach the Gospell to you that are at Rome also Paraphrase 15. And so 't is not my fault who for my part and as much as my will is concerned in it am most cheerfully ready to take this journey to Rome also to preach the Gospell among you 16. For I am not ashamed of the Gospell of Christ for it is the power of God unto salvation to every one that believeth to the Jew first and also to the Greek Paraphrase 16. For I am so far from concealing that I am very forward and earnest to make known the Gospell of Christ whatsoever opposition or persecution or pains it cost me knowing it to be a most effectuall means the onely one now designed by God to bring all men that embrace it to repentance and reformation of life see note on c. 10. a and that which is by God appointed to be made known not onely to the Jewes who had the privilege of having it first revealed to them see Act. 3. 26. but to all others of all the Nations of the world 17. For therein is the note b righteousness of God revealed from faith to faith as it is written The just shall live by faith Paraphrase 17. For that oeconomy of Gods that gracious method of accepting and rewarding all those that shall receive the faith and obedience of Christ whether Jewes or Gentiles is in or by the Gospell revealed and promulgated to this end that men should believe on him and obey him sincerely and so be partakers of it and being justified by faith should continue to live by faith that according to that which is said by the Prophet Habakkuk c. 2. 4. The just shall by God's mercy accepting and rewarding his faith his adherence and fidelity to him return from captivity and live happily so now in like manner all that fear God should return from the captivity of sin and continue to live a pure Christian life here according to the rules of the Gospell 18. For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousness of men who note c hold the truth in unrighteousnesse Paraphrase 18. For on the other side the displeasure and vengeance of God is most severely denounced against those that joyn impious and unrighteous lives with the profession of Christianity that obey not the Gospell which they receive c. 2. 8. and such are the Gnostick haereticks among you or that by indulgence in vicious courses obstruct the Gospel suffer it not to have force on themselves or others see c. 2. 24. 19. Because that which may be known of God is manifest in them for God hath shewed it unto them Paraphrase 19. It being certain and by their profession acknowledged that God as farre as is necessary is made known among them for indeed God himself hath revealed and made himself known beyond all excuse of ignorance by the various methods that he hath made use of 20. For the invisible things of him note d from the creation of the world are clearly seen being understood by things that are made even his eternall power and Godhead †so that they are without excuse Paraphrase 20. For those things that are not of themselves visible the infinite power and Divinity of God which from time to time ever since the creation of the world have been in themselves invisible yet being beheld and seen as in reflection by his various dealings in the world are now become visibly discernible so far as to render them which do not discern or which knowing do not serve and worship him as God that is do not live according to the rule of the Gospell utterly uncapable of the excuse of faultlesse ignorance See note on Mat. 1. k. 21. Because that when they note e knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkned Paraphrase 21. Because that knowledge which they have and boast of and from thence style themselves Gnosticks the deepest knowing men is not by them made use of to the worshipping or acknowledging of him but they have fallen to the worshipping of Images which are in Hebrew called vanities falâ—ities v. 25 and nothings see note on c. 8. d. and by so doing put out that light which was vouchsafed them by God How this was true of the Gnosticks see note c. and f. 22. Professing themselves to be wise they became fools Paraphrase 22. Assuming the title of Gnosticks of knowing more of being wiser then other men they have proved more sottish then any 23. And changed the note f glory of the uncorruptible God into an image made like to corruptible man and to birds and four-footed beasts and creeping things Paraphrase 23. And in stead of the invisible majesty and glorious appearances of God in bright clouds c. wherein God on Mount Sinai man ifested himself to Moses but was not seen by him they have expressed him and worsâ—â—p'd him in the images of Simon Magus and Helena see note e. and have fallen into all the heathen Idolatry of worshipping of birds and beasts and serpents that is the vilest and meanest things by partaking in their Idol-feasts c. 24. Wherefore God also gave them up to uncleannesse through the lusts of their own hearts to dishonour their own bodies between themselves Paraphrase 24. Upon which provocation of theirs God hath withdrawn his grace from them hath not restrained but left them to themselves to the pursuit of all their filthy desires permitted them to break out into all uncleannesses of the most odious unnaturall kinds one with another to commit all reproachfull and unnaturall villanies 25. Who changed the truth of God into a lie and worshipped and served the creature note g more then the Creatour who is blessed for ever Amen Paraphrase 25. A just punishment on them that had changed the Gospel into a fable see note f. or the true invisible God into an Idol a falsity an empty vain nothing v. 21. worshipping meer creatures even above and in opposition to the Creator see 2 Thess 2. 4. that one eternall majesty whom all are obliged to worship 26. For this cause God gave them up unto vile affections for even their women did change the naturall use into that which is against nature Paraphrase 26. This I say hath provoked God to leave them to their own lusts without restraint to permit them to fall into reproachfull sins and meer violences and contumelies of nature 27. And likewise also the men leaving the naturall use of the woman burned in their lust one towards another men with men working that which is unseemly and receiving in themselves that recompense of their errour which is meet Paraphrase 27. their Idolatry bringing these unnatural lusts upon them the punishment of that former sinne see note on Jude f. 28. And even as they did not
after the Spirit Paraphrase 4. That so all those ordinances of the Law circumcision c. which were given the Jewes to instruct them in their duties might in a higher manner more perfectly be performed by us see note on Mat. 5. g. which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them and now to perform the Evangelical obedience that he requires and will accept from us without being circumcised 5. For they that are after the flesh doe mind the things of the flesh but they that are after the Spirit the things of the Spirit Paraphrase 5. For they that are carried by their own carnal inclinations or by customes and habits of sin and the carnall affections consequent thereto do generally mind and meditate on carnal things but they that are led by the Spirit of Christ the duct of the Gospel study and mind those things wherein inward purity and sanctity doth consist 6. For to be carnally minded is death but to be spiritually minded is life and peace Paraphrase 6. And as the Gospel is of force to free from sin more then the Law was so to free from death too v. 2. For that study or appetite or desire of the carnal man bringeth death ch 7. 5. but that will or desire that the Spirit or Gospel infuses into us or the desire and pursuite of Spiritual things see Theophylact brings life and peace that is a vital state of soul under God here and eternall salvation hereafter 7. Because the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God too unruly to obey the commands of God neither indeed can it be brought to that obedience by a bare prohibition of the Law for the swinge of passions and lusts are much more violent then so 8. So then they that are in the flesh cannot please God Paraphrase 8. And so these men carnall Jewes though they know the Law are very farre from pleasing God see note on Mat. 12. e. from 〈◊〉 acceptable to him the Law doth nothing to the justifying of them that are thus farre from obeying the true meaning of the Law 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his Paraphrase 9. But ye Christians under the Gospel if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example are thereby engaged to all manner of sincere inward purity to mortifie the flesh with the affections and lusts and if ye doe not so ye live not according to the Gospel and if not so ye may thereby know that ye are no Christians Christ will not own you for his however ye have received the faith and are admitted into that number 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse Paraphrase 11. But if ye be Christians indeed translated and raised above the pretensions of the Jew to the purity of the Gospel of Christ and your lives be answerable thereto then though being sinners the punishment of sin that is death befall you and so your bodies die and return to dust which is the punishment of sin yet your souls shall live for ever an happy and a blessed life as the reward of your return to Christ in the sincerity of a new and righteous life to which the Evangelical justification belongs 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you Paraphrase 11. And then even for your dead bodies they shall not finally perish neither they shall be sure to be raised again For the Spirit of God by which you are to be guided and led is that divine omnipotent Spirit that raised Christ's dead body out of the grave and if ye be guided by that animated and quickned by that live◠pious and holy life there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's 12. Therefore brethren we are debtors not to the flesh to live after the flesh Paraphrase 12. By these so many obligations therefore and interests of yours the eternall well-being both of soules and bodies ye are engaged to give over all care of satisfying or gratifying your flesh in its prohibited demands to live no longer in your former habits of sin now ye have received the faith of Christ 13. For if ye live after the flesh ye shall die but if ye through the Spirit doe mortifie the deeds of the body ye shall live Paraphrase 13. For if consenting your selves with the external performances of the Mosaical law circumcision c. ye still continue to commit those sins which that was set to prohibite this will bring all destruction upon you 't is not the Mosaical Law will keep you from ruine But if by the faith and example and withall the grace and assistance of Christ ye shall actually mortifie all the polluted desires of the flesh and live spiritually according to what Christ now requires ye shall certainly rise to the life immortal or live eternally 14. For as many as are led by the Spirit of God they are the sons of God Paraphrase 14. For this being led by the Spirit of Christ living after Christs example and doing what he commands and enables us to doe is an evidence that we and not only the Jewes who challenge it as their peculiar are not onely the servants but the children of God and consequently that God will deale with us as with children bestow the inheritance upon us 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we note d crie Abba Father Paraphrase 15. Nay the truth is the condition of a Jew see note on Lu. 9. 10. is so farre from making men sons of God that at the best it is but a slavish condition to be obliged to those performances which being external as circumcision c. and having nothing of goodnesse in them are done meerly for fear of disobeying and being punished by stoning and the like see Theophylact. Which is just the condition of servants who must doe what the master commands or be beaten if they doe them not and so was fittest for the Jewes an hard stubborn people and accordingly had effect among them they observed what came so back'd but what did not they observed not which is it that denominates the Law weak through the flesh v. 3. But our Christ now hath engaged and drawn us with
prophetick dialect wherein men are said to desire and seek and hope and expect that sometimes w ch they doe not distinctly know or think of upon this score that it is the general indefinite though not the particular determinate object of their desires that supposing men to desire that which is best for them most for their present turn this being most eminently so is the only true matter of satisfaction to those their appetites Thus all men being supposed to desire felicity are said to expect and desire Christ because he is the onely true way to that As on the other side the wicked that pursue an evil course are by the wise man said to seek death though 't is sure they have no particular designe upon it and so Prov. 8. 36. to love death Thus when Jacob Gen. 49. calls Shiloh or the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation of the Gentiles and on whom the Gentiles shall trust and so Hag. 2. 7. The desire of all nations shall come that is literally the Temple that should then be reedified and under that shadow Christ he in whose coming was contained a full satisfaction to all the wants and desires and thirsts of all the heathens in the world And so here it is not at all necessary to the verifying of this speech of the Apostle that the Gentile world all this while or even at that time wherein he spake should either know Christ or what 't was to be the sons of God or that the revelation of this by the preaching of the Gospel to the Jewes tended so particularly to their advantage But as the Gospel of Christ was the collection of all those advantages that they aspired to and as being the sons of God was the believing on Christ when he was preached so the Apostle that knew that upon the having preach'd over all the cities of Jewry and so made discovery who of them would repent and believe the Gospel who would be finally contumacious the Gospel should immediately be preached to the Gentiles and so the blessedst thing in the world befall them the satisfaction to all their desires and groanings may truly say that the expectation of the Gentile world attended and waited for this Which interpretation will be more perspicuous when it is considered that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up the head or as Theophylact fetcheth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from holding out and bending forward the whole head to that which is firmely hoped for and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waiting or attending that follows are but phrases noting the approach of any thing and not their explicit knowledge that it doth so as when Christ bids them when such and such things come to passe lift up their heads for their redemption draweth nigh Luk. 21. 28. that is then your deliverance approacheth though perhaps many of them that should have their parts in it knew nothing of it And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being best rendred attendeth waiteth notes onely this period to be it before which the Gospel was not to be so freely preached to the Gentiles and after which it was and is not to be restrained to their looking or expecting of it Ib. Manifestation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelation signifies the explaining or displaying somewhat that was before obscure and covered and so the revelation of the sons of God will be the discovering who are truly such This was to be done among the Jewes who all pretended to that title by the Apostles preaching the Gospel to them in the power of Christs resurrection and they that did not now receive him so testified 't is evident they were bastards and not sons though before they might have the excuse of ignorance to extenuate their fact Luk. 23. 34. 1 Cor. 2. 8. Thus it is said by old Simeon of Christ which should prove for the falling and raising of many in Israel Luk. 2. 34. a stumbling block to the proud obstinate Pharisee but a means of raising the humble sinner to new life and a signe that should be matter of contradiction a strange person that should be matter of great dispute and division among the Jewes some believing and others rejecting him that by this means the thoughts or machinations or designs of many should be revealed that is by their dealing with Christ it should be discovered what kind of men they were truly pious or no those obedient children of God which they pretended to be or else the quite contrary Now because by the Apostles preaching of Christ to the Jewes this discovery was to be made and so the Gospel first preached to them before they went to the Gentiles and upon the Jewes rejecting Christ the Apostles were then to depart and goe to the Gentiles therefore the creature or Gentile world are said earnestly to expect or wait for this discovery as a thing by which they were to receive this great advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of ver 20. which must connect with this the former part of that verse so farre being but in a parenthesis in hope that they also ver 21. that is the Gentiles that shall receive the Gospel as well as the believing Jewes shall be redeemed from their customes of sin which made them such slaves and become partakers of that glorious title of sons of God also V. 20. Made subject The only difficulty here is by whom the heathen world was subjected to that which is here called vanity and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption ver 21. For though here the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was subjected might be so rendred as to referre to no other Agent but themselves that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spontaneous devil that most of our mischief and sin is imputable to yet here followes in this verse mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath subjected them and 't is also affirmed of the creature that is the Gentile world that it was thus subjected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not willingly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of him whosoever it is that subjected them The place is generally interpreted of God that he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if so it must then be said that he subjected the heathen not by any positive act but as he is said to harden by desertion leaving to themselves to which this slavery to their customes of sin is consequent But it may also be interpreted of the Devil who by Gods permission in just punishment for their Idolatries had and exercised such power among the heathens and engaged them in all wickednesse And this is perfectly agreeable with the truth of the fact For the Devil being worship'd by the heathens did by that means infuse into their worships all the villany in the world made all unnatural sins part of their devotions in their mysteries Eleusinia sacrae Venus and Flora's feasts c.
true the joy of the holy Ghost 1 Thess 1. 6. is the rejoicing in afflictions contrary to the joy of the world and so rejoicing in hope Rom. 12. 12. but that hinders not but these phrases being otherwise inclined by the Context may signifie otherwise V. 23. Is sin In this place 't is certain the ancient Copyes generally added that Benediction which we now find ch 16. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now to him that is able to stablish you according to my Gospel and so on to the end Thus we find it in S. Chrysostome and Theophylact c. And from thence the Posthumous notes under Grottus's name inferre that the Apostle first designed to end his Epistle there But there is no ground for such conjectural inference 'T is certain Doxologies may be seasonaâ—le in other places and not onely by way of conclusion and so we find in the like style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to him that is able c. Eph. 3. 20 21. in the middle of the Epistle and so incidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom be glory Gal. 1. 5. and more solemnly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to the incorruptible King of Ages c. 1 Tim. 1. 17. almost in the beginning And it is S. Chrysostomes Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is customary with S. Paul to conclude an exhortation with prayâ—rs and praises And Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After an exhâ—rtation he alwaies useth to pray The petitory part of this Doxology is contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a praying that God who alone is able will stablish them and this so proper to the whole business of the precedent chapter that it cannot without great injustice be taken from it and therefore without examining the reason of its removall for which we have onely probable conjecture it is all reason that it should be fetch'd back from ch 10. 25. and placed here as it ought to be CHAP. XV. 1. WE then that are strong ought to bear the infirmities of the weak and not to please our selves Paraphrase 1. They that know the nature and extent of Christian liberty ought to help and relieve those that doe not understand it to be watchfull to keep them from falling into sinne and not please themselves too much in reflexion on their own strength and knowledge and neglect or despise others that have not so much 2. Let every one of us please his neighbour for his good to edification For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me Paraphrase 2 3. Let us rather doe what good we can to the edification of other men after Christ's example who did not consider the pleasing of himself but had the same common concernments with the Father that whatsoever befell God fell on him was as tender of Gods honour as if it were done to himself Psal 69. 9. see Joh. 2. 17. 4. For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Paraphrase 4. And if ye think or pretend that those words spoken by the Psalmist belong not to you ye must know that generally such sayings in the old Testament were meant to be our instructions and documents and one principall use of them is that by the examples which we find there of the patience of pious men and of God's relieving and comforting those that want relief we might be confident that God will relieve us also in due time 5. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus Paraphrase 5. And that God for whom we ought to suffer and who will give you that relief give you also the grace of unity and charity such as Christ commanded and expects from you 6. That ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ Paraphrase 6. That ye may joyne unanimously Jewes and Gentiles into one and assembling together worship and serve the Lord who is both the God and Father of our Lord Jesus Christ Eph. 1. 3 17. in all unity of affections and form of words 7. Wherefore receive ye one another as Christ also received us to the glory of God Paraphrase 7. Wherefore in all humility of condescension and kindnesse embrace and succour one another help them up when they are fallen in stead of despising and driving them from your communion after the example of Christ's usage toward men who came from heaven and kid down his life to relieve us and there is nothing by which God is more glorified then this 8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God to confirm the promises made unto the fathers Paraphrase 8. And that ye may not think fit to despise the Jewish believers let me tell you that Christ came to them was by God constituted a means or instrument of good to the Jewes in preaching to them the truth of God calling them to repentance and so exhibiting and making good to them the promises made of old to that people beyond all others 9. And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confesse to thee among the Gentiles and sing unto thy name Paraphrase 9. And on the other side that the Jew may not condemn and reject the Gentile Christian or him that makes use of his lawfull liberty let him know that God hath been most wonderfully mercifull to the Gentiles and made Christ also an instrument of this mercy to them after that the Jewes had rejected him and so hath given them occasion to magnifie his name according to that of Psal 18. 49. I will praise thee and sing unto thee among the Gentiles signifying thereby that the Gentiles have cause to give thanks and praise him 10. And again he saith Rejoice ye Gentiles with his people Paraphrase 10. And so Deut. 32. 43. the Gentiles are bid to joyn with the Jewes in rejoicing and praising God 11. And again Praise the Lord all ye Gentiles and laud him all ye people Paraphrase 11. And so Psal 117. 1. all the nations and all the people of the world are called upon to praise God 12. And again Esaias saith There shall be a root of Jesse and he that shall rise to a reigne over the Gentiles in him shall the Gentiles trust Paraphrase 12. And Isaiah prophesying of Christ ch 11. 10. that should come from David's family under the type of Hezekiah a king of Judah lineally descending from David saith that he shall be for a standard to the Gentiles to whom they may and shall come and trust and relie on him 13. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power
his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 10. But the rich in that he is made low because as the flower of the grasse he shall passe away Paraphrase 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject be as well pleased and thank God as heartily for his being reduced to this low estate as a poor man is wont to be when he is preferred and exalted see note on Mat. 9. d. Or thus It is no unhappy state for a man to have lost all to be brought low in the world and so to have nothing left to lose or secure Nay this he may really look on as a dignity or preferment that he hath reason to be very glad of and not to mourn for And so likewise may the rich man look with joy upon the plundrings and violences that befall him because his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 11. For the sun is no sooner risen with a burning heat but it withereth the grasse and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his note c waies Paraphrase 11. For as it is with the green grasse on the ground as soon as ever the sun riseth and scorcheth it it makes it wither and all the florid part and beauty vanisheth presently and there is no possible preserving it at such a time so the rich man when afflictions and devourers come upon him doth in a small time wither and fall away his riches leave him or he them if God see fit to send or permit afflictions he will not by all his dexterities by any means but prayer and fidelity and constancy ver 5 6 7. be able to avert them 12. Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him Paraphrase 12. Whereas on the other side for the true constant pious Christian it is a blessed thing for him that he meets with afflictions which are but means to trie and exercise his Christian vertues which being done he shall receive approbation from God and with it a reward such as in the Gospel is promised to all that adhere and cleave fast to God if not deliverance here eternity hereafter 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man Paraphrase 13. Let no man that by afflictions is brought to any sins say that God is the author of this for as God cannot himself be brought to sin by any means so doth not he by sending affliction seduce or insnare any cause him to fall by that means as appears by the sincere Christian whose sidelity is not betrayed but approved by afflictions 14. But every man is tempted when he is drawn away of his own lust and inticed Paraphrase 14. But every mans falling into any sin comes from himself his own treacherous sensual appetite which being impatient of sufferings suggests and tenders him some sensitive carnal baits and so by them draws him out of his course and intices him 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Paraphrase 15. And when his consent is joyned to that proposal or invitation of his sensual part against the contrary dictates of his reason and the Spirit of God then that and not the affliction and temptation ver 13. begetteth sin every such consent is the engaging the soul in sin and such sin when by repetition of acts or indulgence it comes to some perfection it engageth the soul in eternal death see note on 1 Thess 5. f. 16. Do not erre my beloved brethren Paraphrase 16. 17. Doe not permit your selves to be deceived by the Gnosticks that creep in among you and flatter you with hopes that they by their compliances will be able to preserve you from suffering here No certainly it is God must secure you or ye are not likely to be secured the present avoiding of persecutions by not confessing of Christ will stand you in small stead involve you only in the destruction that attends the persecutors and this will be a sad deceit when it befalls you How much better and safer will it be to adhere to God when every good thing that is given to men whether of the lower or higher sort the ordinary prizes in their spiritual exercises and the most illustrious crowns see note on Phil. 3. d. come from heaven descend to us from God who is the great spring and fountain of all good things who like the sun sends out light to all that want but then is not like that in its changeablenesse as in the several appearances of the sun when it riseth when 't is high noon and when it sets whereas God is constant in the same powring out his raies on us hath no rising nor setting nor again in his yearly removing or going from us which causes different shadows on the earth God sends forth his light without mixture of shade his gifts without all niggardlinesse or restraint 17. Every good gift and every perfect gift is from above and cometh down from the father of lights with whom is no note d variablenesse neither shadow of turning 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Paraphrase 18. He hath now begotten us in a more excellent way and manner then when we were called his children being Israelites begotten us by the Gospel to be Christians and heirs of salvation and therein he hath allowed us the favour of being the first that have been called to this dignity Ephes 1. 12. and that out of no consideration of any thing in us but only of his own free will and pleasure which being an evidence of his free goodnesse toward us we have little reason to misdoubt him 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath Paraphrase 19. Seeing therefore God hath been so gracious to us let these advantages be made use of to reform every thing that is amisse let it engage us to those moral duties oft recommended to us as to be very ready to hear and learn and yet very deliberate and warie in our words so to be very hardly brought to anger or impatience whatever the wickednesse of men whatsoever
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâ—esse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâ—ter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all who is known in Father Son and holy Ghost and of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three partake of one and the same essence have one and the same divinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoned among the assertors of this Tradition l. 6. Comm. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the Trinity
which is to be adored and on the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the holy Ghost So Dionysius Bishop of Rome cited by Athanasius in Epist de Decret Synod Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These that is the true disciples of Christ evidently know that the Trinity is preached by divine Scripture but that three Gods are not preached by the Old or New Testament So Tertullian against Praxeas Deum unicum quidem sed cum oeconomia esse credendum expavescunt ad oeconomiam numerum dispositionem Trinitaetis divisionem credunt Unitatis quando Unit as ex semetipso derivans Trinitatens not destruatur ab illa sed administretur We are to believe one God but with the oeconomie or administration they are affrighted at the oeconomie and think the number and order of the Trinity is the division of the Unityâ— when indeed the Unity deriving the Trinity from it self is not destroyed by it but administred And Ecce dico alium esse Patrem alium Filium alium Spiritum sanctum non tamen diversitate alium sed distributione nec divisione alium sed distinctions Loe I affirm the Father to be another the Son another the holy Ghost another yet not another by diversity but by distribution nor another by division but distinction And Qui tres unum sunt non unus Quomâ—do dictum est Ego Pater unum sumus ad substantiae unitatem non ad numeri singularitatem These three are one nature not one person as it was said I and my Father are one for the unity of the substance not the singularity of the number The like place out of S. Cyprian was before produced and this text from 1 Joh. 5. made use of for the asserting it And so we see the truth of what we find in the debates of the first Nicene Council on which their decrees are founded Christum consubstantialem Filium Patri juxta olim traditam Ecclesiae Apostolicam fidim expressis testimoniis demonstrantes that the doctrine of the consubstantiality of Christ the Son to the Father is by express testimonies demonstrated to be according to the Apostolick faith of old delivered to the Church and that of Hosius in the name of the Council Trinitatem individuam ineffabilem unam divinitatem candem ipsius essentiam esse credentes eandem confitemur juxta nobis ab initio traditam ipsius fidei dogmatum integritatem à Domino per sanctos ejus Apostolos à sanctis ejus Apostolis à sanctis antiquis nostris Patribus qui Apostolorum sanctam fidem illibatam conservaverunt We believe the individual Trinity the ineffable one Godhead and that the essence thereof is the same and we confesse it the same according to the integrity of the doctrines of the faith from the beginning delivered to us from our Saviour by his holy Apostles and from his holy Apostles and from our holy antient fathers who conserved the holy faith of the Apostles intire So in Athanasius's Epistle to the Africans telling them of the Acts of the Council and of the decree of adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consubstantiability of the Son with the Father he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishops in the Council did not invent these words for themselves but having testimony from their fathers thus they wrote For there were antient Bishops about one hundred and thirty years before that Council both of Rome and of this city who reprehended those who affirmed the Son to be a creature and not consubstantial with the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this Eusebius Bishop of Caesarea acknowledged who having formerly gone on in the Arian heresie but afterward subscribed to the Council of Nice wrote and confirmed it with his own words saying We have found some of the antients considerable persons and eminent Bishops and writers which concerning the Divinity of the Father and the Son used the word Consubstantial And these words of Eusebius are at length to be seen in his Epistle in Theodoret l. 1. c. 11. All which being evidences of the doctrine of the Church before the Council of Nice are of full force to demonstrate that which I have now in hand viz. that the Catholicks in their controversie against the Arians had no occasion to insert these words and that this was the doctrine of the Church before that Council of Nice Much more might be added on this subject This I have chosen to say on so great an occasion once for all V. 14. Aske any thing according to his will ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asking according to God's will seems to comprehend two things the first in respect of the matter of his prayer that that be according to God's will and the second in respect of the disposition of the petitioner that he duly be have himself in asking according to God's will For the former of these the matter of the prayer that must be according to the will of God and so it may be two waies First by being not only perfectly lawful and so not contrary to his will for so is every indifferent thing which we have no reason to be confident that God will grant us upon our demand but also good and acceptable in the sight of God such is the gift of his Spirit Luc. 11. 13. such the increase of faith which the Disciples prayed for meaning thereby God's gift of grace so farre as to enable them thus to grow and increase not the habit or degrees of the habit of that vertue for those are regularly to be acquired by our acts or exercises of that strength which God bestowes our making use of that talent intrusted to us to which his promise of more grace is confined whilst from him that laies it up in a napkin he takes away that which he hath nor again the acts of that vertue for those are no otherwise given us by God then as he gives us strength to perform them which the Apostle expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 13. his working in us to work or doe upon which the exhortation is founded of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working and working out our own salvation Secondly it may be according to his will by being agreeable to his wisdome which alwaies bounds and limits and determins his will And thus a thing may be supposed to be three waies First when that which is prayed for is not contrary to any decree of God which being an act of his will is also an efflux of his incomprehensible wisdome This decree of God is to us expressed by God's oath past on any thing which makes it immutable Hebr. 6. 17. as when of the provokers Hebr. 3. 18. God sware that they should not enter into Canaan for in that case it was certain that neither Moses's prayers for them nor their own for themselves should prevail to reverse it though that others who did
such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder here Nay secondly the persecutions which were at this time against the Church and wherein S. John was peculiarly involved might make it prudent thus to conceal his name and disguise it under this title Or thirdly whatsoever was the reason of wholly omitting his name or title in the first Epistle may here be of force for his omitting it thus farre here And this will be a ground of answer to the second reason also For though those Churches whither these Epistles were sent knew from whom they came and accordingly never denied them reception yet having not so publick a character upon them as others had and being not own'd by the Author in the title as all S. Paul's unlesse that to the Hebrews were this might well be the cause that they had not so universal a reception at first which notwithstanding it yet appears that soon after it was received into the Canon and this inscription prefix'd to it by the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Catholick Epistle of John the Apostle As for the third reason that of this Author 's being opposed by Diotrephes which is thought to be a proof that he was not an Apostle this is of no validity because the hereticks of those times the Gnosticks are known to have opposed and rejected the Apostles themselves So of Alexander S. Paul saith he hath greatly withstood our words 2 Tim. 4. 15. So of the Gnosticks we read Jude 11. that they were guilty of the gainsaying of Coreh and that we know consisted in their opposing Moses and Aaron and so in the parallel must denote the opposing the Apostles or Governours of the Church sent immediately by Christ and that that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking evil of glories Jude 8. and 2 Pet. 2. 10. as of Alexanders blaspheming 1 Tim. 1. 20. see Note on Jude d. To the same purpose also it is that S. Paul having spoken of the Gnosticks 1 Cor. 8. through the whole chapter proceeds immediately c. 9. to the vindicating his Apostleship and the privileges thereof and so Gal. 1. and speaking to Titus of these deceivers he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 10. refractory disobedient Of these 't is Ignatius's affirmation that they took upon them to know more then their Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any know more then the Bishop he is corrupted Ep. ad Polycarp And not onely so but of Marcus's followers a progenie of these Gnosticks Irenaeus plainly affirms l. 1. c. 9. and from him Epiphanius l. 1. haer 14. and 34. that they were so arrogant that they contemned the Apostles themselves and l. 3. c. 2. dicentes se non solum Presbyteris sed etiam Apostolis existentes sapientiores saying they were wiser not only then the Presbyters or Bishops but even then the Apostles themselves which takes away all force from this argument And then nothing hinders but that the Inscription of this Epistle may be true and John the Apostle be determined to be the Author of it And that will be more probable if we observe how agreeable the matter of this is to the former Epistle fortifying them in the truth v. 4. in the practice of charity v. 5. and warning them of the Gnostick decervers or Antichrists v. 7. How these Epistles should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may perhaps be question'd being not as that of S. James and S. Peter appeared to be addressed to the Jewes of the dispersion universally or indefinitely but one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily rendred To the elect Lady and the other to Gaius a particular person But to this it may be said First that it is not certain that these are two particular persons to whom these Epistles belong see Note a. on this Epist Secondly that to whomsoever they were first address'd they were yet designed to be transcribed by them and sent to others also and that is the meaning of Catholick the same that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that these Epistles were designed to go from one Church unto another and were not confined unto any see Note b. on the title of S. James But then thirdly another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholick there may possibly be to signifie the universal reception of these Epistles in the Church At the first beside those Epistles which carry S. Paul's name in the front of them there were but few that had an universal reception onely the first of Peter and the first of John the rest were not so universally received into the Canon of Scripture Hereupon those two so received might at the first be called Catholick and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canonical also in opposition to those others which were not so Catholickly or universally entertained And then when upon farther evidence made to the Church these others were without contradiction received also this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in like manner by the Church be added to their Inscriptions to signifie that now they were universally received also that is accepted into the Canon S. JOHN II. 1. THE Elder unto the note a elect Ladie and her children whom I love in the truth and not onely I but also all they that have known the truth Paraphrase 1. John the Apostle and governour of the whole Church of Asia to the Church unnamed and to all the Christians therein whom I value and love in Christ and not I onely but all other true Christians 2. For the truth's sake which dwelleth in us and shall be with us for ever Paraphrase 2. Because of the Christian profession the same in you that remaineth in us and shall doe so I pray and hope for ever 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love Paraphrase 3. I send you greeting and wish you all gifts and mercy and prosperity from God the Father and the Lord Jesus Christ and particularly that you may in despight of all sollicitations of hereticks and schismaticks continue constant in the acknowledgment of the truth of the Gospel and in the exercise of all works of charity to one another 4. I rejoiced greatly that I found of thy children walking in the truth as we have received a commandment from the Father Paraphrase 4. Some of the Christians which belong to thee I lately met with where I was and discerned them to stand constant in the truth of the Christian doctrine agreeably to that commandment given to us by God the Father This is my beloved son hear him Mat. 17. 5. when Peter and James and I were in the mount with him and this constancy of theirs was the more considerable because of the great store of false doctrine that is now every where abroad in the Church and this was matter of special joy to me See note
declared of them And that not only their sin their false doctrine and slie coming in was foretold but their punishment and destruction also by this famous coming of Christ to the destruction of his crucifiers appears 2 Thess 2. 8 c. where S. Paul foretelling it most probably referres to some prediction of Christ to this matter And such is that of Mat. 16. 25. that they that will save their lives shall lose them and only they that hold out and continue constant in their confession of Christ shall escape this ruine Mat. 10. 22. and 24. 13. And so this is the full meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men whose impostures first and then their vengeance also have been foretold by Christ Unlesse we should farther adde to this that the judgments that formerly fâ—ll on the like wicked men and the denuntiations of those judgments by Enoch c. v. 14. should here be referred to also as emblematical and typical predictions of the punishment that is sure to fall on these men upon that principle of divine judgment that they who are parallel in the sins shall be also in the punishment Ib. Denying the only Lord God The various readings in this place some having but the King's MS. leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God deserve to be considered If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be not read then the whole period will belong to Jesus Christ alone without any mention of God the Father and affirm of him that he is our only Master and Lord referring to his great work of our Redemption by which he thus purchased us unto himself to be his peculiar servants so as any other false Gods or Devils so as Simon Magus that now set up against him must never have any part of our honour or worship or obedience from him But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be read then it will be doubtfull which of these two senses is to be affixed to it For 1. it may be thus rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our only Master God and Lord Jesus Christ making those three the several attributes of Jesus Christ viz. that he is first our only Master secondly our only God and thirdly our only Lord. And this understood in the Catholick sense of the antient Fathers and Councils is a most divine truth that Christ is our Master by title of Redemption and our only Master not excluding God the Father and God the holy Ghost for as he and his Father are one so he and the holy Ghost are one also but all other pretenders such as Simon that thus assumed to himself to be that truly which Christ said he appeared to be here on earth and so in like manner in the same way of interpretation that Christ is our only God only Lord. And this interpretation proceeds upon that way of punctation which is ordinarily retained in our Copies no comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God but all read in one coherent sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our only master God and Lord Jesus Christ A second rendring may also possibly belong to it in case there were or ought to be a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God For then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God being separated from that which follows would denote God the Father and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only master must belong to him which if it doe then it must be affirmed of these Gnostick-hereticks the followers and worshippers of Simon that they did deny God the Father our only master as well as they denied our Lord Jesus Christ And so indeed we read of him that he assumed to be that God who appeared to Moses in mount Sinai and accordingly the statue was erected to him at Rome and that is the meaning of exalting himself above all that is called God 2 Thess 2. 4. and of what Irenaeus saith of him that he affirmed himself to be sublimissimam virtutem hoc est eum qui sit super omnia Pater the sublimest vertue that is him who is the Father above all things and that the Jews God was one of his Angels and a great deal more See 2 Thess 2. Note e. V. 7. Eternal fire The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places Mat. 18. 8. and 24. 41 48. signifying the fire wherein the damned are tormented day and night for ever and ever Rev. 20. 10. it is yet thought probable that in this place being applied to these cities of Sodome c. it should be taken in another notion for an utterly-destroying fire such being the fire and brimstone that fell on those cities But for this there appeareth no necessity but on the other side there is a conjuncture of all circumstances of the Context to perswade the understanding it here of the fire of Hell as in all the other places For first It is evident that Sodome and Gomorrah and the cities about them signifie in this place the inhabitants of those cities for to those only and not to the walls and buildings of the cities belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication And then sure those that suffer the vengeance of eternal hell and therein are set forth for an example what we Christians falling into the like courses are to expect are not the walls but the inhabitants also Now of these it is here affirmed in the Present-tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that thus formerly sinned are set forth a pattern or an example as men which are punished are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffering or undergoing at the present when Jude writes it the vengeance of eternal fire Of the unbelieving Israelites he had affirmed v. 5. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist destroyed them of the Angels v. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having not kept but forsaken their principality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter-tense he hath kept them under darknesse ineverlasting chains unto the judgment of the great day and so of these cities in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having gone But now in the latter part of the verse it is only in the Present-tense they are proposed or set forth a pattern or an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Present undergoing or suffering the vengeance of eternal fire either not at all referring by those words to their long agoe past destruction by fire and brimstone which was notorious in sacred story and so sufficiently intimated in the very mention precedent of Sodome and Gomorrah or if he did yet withall considering it as a judgment still continued then begun as an essay significative of what followed but still protracted without any release they still suffer or undergoe that vengeance of fire which fire is withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never likely to have an end And this is the exactest and properest
sell but be discommuned and perhaps thus differently expressed to set down the several degrees of complying with Heathenisme that the persecutions brought Christians to known and mention'd by the antients that is the several species of the Lapsi first Apostatae Apostates that openly renounced the Christian religion secondly Sacrificati they that sacrificed to Idols-gods thirdly Thurificati they that burnt incense to them fourthly Libellatici they that received tickets to acknowledge that they had done so though they had not which being in respect of the scandal of it and by way of interpretation all one with having sacrificed may properly by expressed by receiving the number of the beasts name which is in effect all one with receiving his name or mark V. 18. Here is wisdome What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is wisdome signifies is somewhat uncertain It may refer to God Herein is wisdome shewed that as the heathen Priests veil the names of their gods in secret numbers so God hath here set down in cypher the name of that heathen god whose worship is by these Edicts prescribed And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that hath understanding count or reckon will be no more then Let him that knows what belongs to mystical expressions of names by numbers take notice of this number now given him and he shall finde how it fits the event But it is also possible that the phrase here is wisdome may referre onely to man 'T is an act of special wisdome to doe it and then to that sense will be agreeable what followes Let him that hath understanding cast the account where again the wisdome and understanding may either signifie skill and sagacity to finde out the meaning of this mysterie or else prudence to manage it wisely that it shall bring no danger upon him it being that which was not fit publickly to be discovered but if any man had the skill to discern it he would if he were wise reckon it to himself and say nothing not discover that openly which might bring danger or persecution along with it To this purpose 't is observable that in the first ages of the Church which were most likely to have understood and given us light in it they made no conjectures about it and 't is Irenaeus's saying that if in his time it were fit publickly to be declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would have been declared by him that saw the Revelation for that was but a little while agoe almost in our age about the end of Domitian's reigne Intimating that the reason of S. John's not discovering it as somewhat proper to those times that is surely because some body that lived in his time or was suddenly to come was concerned in it It will now at this distance of so many hundred years be more difficult for us to find it out and lesse advantagious to afflict our minds in the search of it That conceit of Irenaeus that the number is to be found out by the Greek account of letters hath been taken for the rule by which the work must be wrought and so the Greek Alphabet hath had all the applications made to it to expound this riddle Whereas first these kind of Airthmetical mysteries were not ordinary among the Greeks of that age and secondly the Greeks had antiently another way of numbring beside that of the letters of the Alphabet in their order viz. by six letters only taken out of the Alphabet which did comprehend all numbers And who knows whether that be not the way of numbring by which the operation is to be wrought And thirdly it is much more probable that S. John had respect to the Hebrew custome of finding out mysteries in the number of letters that being very usual among the Rabbines of that age under the name of Ghematria which was a mysterious and abstruse art and in their account a special depth of wisdome among them Whatever this number is 't is somewhat which as a note of discrimination is imposed v. 16 on all men of that time and place whereof that Vision treats and which some had upon them v. 17. was received by some ch 14. 11. and not received by others ch 20. 4. All this and much more might be said to demonstrate it unreasonable to take any pains in finding out the precise name whereof this of 666 is the numeral expression The sense of the verse and the whole passage is clear without it that the heathen Priests and Augurs and Sorcerers should incense the Emperor against the Christians in all the Provinces and cause them to make Edicts of great severity against all that did not some way comply with their heathen worships And I shall not trouâ—le the Reader with any as more scrupulous so uncertain enquiries CHAP XIV 1. AND note a I looked and lo a lamb stood on the mount Sion and with him an hundred fourty and four thousand having his fathers name written in their foreheads Paraphrase 1. Here is another vision or another branch of the former And methought I saw the Lamb that is Christ on mount Sion in the Christian Church and with him all those constant pure Christian Jewes ch 7. openly and constantly professing the truth 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their harps Paraphrase 2. And again methought I heard a voice from heaven as the voice of many waters c. that is the Gospel preached aloud among the Gentiles and a multitude of Gentile Christians see ch 7. 9. a rejoicing together 3. And they sung as it were a new song before the throne and before and four beasts and the Elders and no man could learn that song but the hundred and fourty and four thousand which were redeemed from the eaarth Paraphrase 3. And these methought were singing of praise to God sitting as he was before represented ch 4. 2. after the manner of the Bishop of Jerusalem with the four Apostles and the four and twenty Bishops of Judaea in council with him and this song being a thaksgiving to God through Christ and so call'd a new song according to that tradition of the Jewes on Psal 96. 1. that wheresoever the new song is mentioned it referres to the age of the Messias for vouchsafing them to be persecuted and suffer for his name see Act. 5. 41. none could joyn with them in it but the hundred and fourty and four thousand that is those pure Jew-Christians that had kept themselves constant and spotlesse from the pollutions of the world like them 4. These are they which were not defiled will women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and to the Lambâ— Paraphrase 4. These are they which had kept pure from all
〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Doe ye not say that it is yet foure months and harvest comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †For in this the saying is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * believed on him So the Syr. and many copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * courtier * second miracle did Jesus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * at the sheep-poole a house c. or the sheep-poole surnamed in Hebrew †sick of the palâ—ie for so the antienâ— Greek and Latine MS addes after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or a messenger at a season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * descended in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * take up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was gone out privately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * untill now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 called God his own father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †him that sent me for in the Syriack and annent Latine and many Greek copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left ouâ— * the lamp burning and shining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †pleaseâ— for a while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a testimony greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on whom ye have â—â—sted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * deloâ— Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 5. p. 585. 40. * departed to the other side of the sea of Galilee that of Tiberias or into the coasts or parts of Tiberias for the old Gr. and Latine MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sinâ—â— Tiberiaâ—is * lie down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †superabound are to spare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †again is wanting in the Syriack and many copies * and prayed there sethe old Greek and Latine MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But other vessels from Tiberias went neer that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Father sealed even God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †labour in †that * ye have both seen me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that I should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †heard froÌ„ the Father and learnt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or learnt the truth â—o the Kgâ— MS. reâ—â—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * truly meat or tâ—ue meat for in divers ancient copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places of this verse †scandlize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from the first or presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †it was that would deliver him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * deliver him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in authority †season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * season is not yet fulfill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †books learning the Scriptures the Syriack reads the book see note g. * because of it for Theophylact reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that I cured a whole man or made whole a whole man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †publickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * truly the Christ or the Christ for many ancient copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly †the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * many copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them †dispersion of the Greeks * This is truly the prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have ye also been seduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 * hear from himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and see that no prophet hath arisen out of Galilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Veru 〈◊〉 fixum * our law so many copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †As some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making not shew as the word is used Lu. 24. 28. viz. to hear or understand him so most copies now used have not this * witnesse of my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the very same which I tell you * ye shall have lift up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †am and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which he hath appointed * ye therefore or accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ye delight to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But I because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ seeketh it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * any one shal observe my word he shall not see death forever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * glorifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †observe her word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was exceeding glad that he might see my day and he saw and rejoyced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * l de Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dirt with the spittle and spread the dirt upon the eyes of the blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †will tell you concerning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * had been blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * some copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not saith Rob. Stephaâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * brings out * All as many as have come for many copies leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before me †made safe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and have abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †laies down his own life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I know mine own and 〈◊〉 〈◊〉 〈◊〉
p. 406. l. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * On chap. 2. 25. * Praescript c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Arg. Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Ep. ad Diosor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseâ—â— l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ord. thron Metrop ad Calcem Codini †Chrys in 1 Tim. Hom. 10. * Theoph. in Tu. 1. 5. †l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Arg. Ep. ad Tit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Haer. Ebion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In 2 Tost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * communication of spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †mind the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For let this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †emptied himself * or by his power in you for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * sincere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unblemished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or shine ye for so Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative †Holding fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for a glorying to me unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †poured out on * In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * no perfect friend sincerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * own inteâ—st not those of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †as soon as I see the things concerning my self presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or to see you all for the Ks MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †account such men pretious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * venturing his life that he might supply your lefect of ministring to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hom. 31. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Galâ—â— * these very things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is not cowardly in me * my circumcision was on the eight day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †received * consummate †pursue * so be I may lay hold in as much as I have also been laid hold on †laid hold on obtained * not looking after the things behind and stretching my self out to †By the goale I hasten to the prize * supernal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †mind this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In the mean while as farre as we have gotten the stare * We are citizens of heaven or heaven is the city of which we are free †transform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Virtue or energie of his being able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †on Job 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Syntyches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †of Yea I beseech for the Kings MS. reads Nai * Combated or concended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †gentleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †remerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * you have reviv'd your care of me or made your care of me to flou rish again †wanted ability * at all time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †oâ—neia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Communicated in respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * both at Thessalonica and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that â—n * require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Now to our God â— father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eiphra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to the God and father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Hearing of Having heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of the Gospel of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †also through all the world or though all the world it hears fruit increases even for the King's M 8 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledged the grace of God in the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to the acknowledgemens of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fitted us for the portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the son of his own love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the whole creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †it seemed good that in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or a preacher and Apostle and ministe for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by way of correspondence fill vp the remainders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to perform †among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is wrought in me in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †fulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Lu. 1. note 2. * both the father and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †probabilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * despoil of carry you captive †Elements †filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Having by his doctrines blotted out the hand-writing against us †despoiled or devested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with authoâ—ity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by the particular of feait or new moon or sabbaths †condemn you pleasing himself in humility * searching †without cause puffed up