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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he that even now kept the book of taxes for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the name of them that set down the publick acts as also the customes and taxes and revenues of the Kings and so Where is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher that is the receiver of money for so they received it by weight and lastly where is the numberer of towers he that reckons and assesses the several houses of the city every one according to their bignesse which was in order again to the exacting of taxes From this matter that of this text is distant enough and yet may that be so farre here accommodated as to expresse an admiration here as it was there at a strange sudden change wrought among them although the matter of the change was very different And yet for the words also they thus farre agree that a◠there was Where is the scribe so here though in another sense where is the scribe that is doctor or learned man there the Scribe to register the taxes the notary here the learned man or doctor of the Law as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher so here with the change but of letter without any of the sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intelligent or wise and lastly as there the numberer of towers so here the enquirer disquisitor of this world that speaks his sense among others by way of debate or discussion to find out the truth as there in the making an assesment they debated the rate or value of every house to proportion it accordingly And such applications as these by way of accommodating places to very distant senses especially when the words in the Greek translation will bear them though the Hebrew will not so well is no extraordinary or strange thing in the New Testament that of Christ's going with his parents to Nazareth that the saying might be fulfilled He shall be called a Nazarite that is the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a branch belongs to him will appear to any as strange and farre off as this CHAP. II. 1. AND I brethren when I came to you came not with excellency of speech or of wisdome declaring unto you the testimony of God Paraphrase 1. I said I preach'd not the Gospel to you in any eloquent words c. 1. 17. from whence to this place all hath been brought in on that occasion by way of parenthesis and now I resume it again because it is a thing laid to my charge by some of you that I am too plain and mean in preaching the Gospel to you An accusation or charge which I am most ready to confesse 2. For I determined not to know any thing among you save Jesus Christ and him crucified Paraphrase 2. For I thought it not any way proper for me to goe about to mend God's method and when he had determined the sum of our doctrine to be the doctrine of Christ which he taught in his life time together with the confirmation of it by his death through which also we have many precious advantages as pardon of sins through his satisfaction c. not excluding also but taking in in an eminent manner his resurrection it had been unreasonable to think of preaching any thing to you but this doctrine thus confirm'd see chap. 1. 17. 3. And I was with you in weaknesse and in fear and in much trembling Paraphrase 3. And accordingly when I was among you I was in the like manner as Christ when he was here on earth very ill used see note on Rom. 8. m. Gal. 4. a. persecuted for my preaching and in continual fear of the utmost dangers Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached 4. And my speech and my preaching was not with enticing words of mans wisdome but in note a demonstration of the Spirit and of power Paraphrase 4. And as for powerfull speaking that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said such as humane writings are content with but in plain demonstration from the prophecies of the old Bible or the voice of the Spirit since and the miracles done by Christ under the Gospel 5. That your faith should not stand in the wisdome of men but in the power of God Paraphrase 5. That the ground of your faith may not be humane eloquence c. but the arguments of perswasion which God hath thought fit to make use of 6. Howbeit we speak wisdome among them that are perfect yet not the wisdome of this world nor of the princes of this world that come to nought Paraphrase 6. Mean while the things which we teach are to those men which are arriyed to the highest pitch of wisdome divine and perfect wisdome not that which this age boasts of or depends on or in which the rulers of the Jewes v. 8. doe excell for all these are now a perishing their learning and they ready to come to nought 7. But we speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory Paraphrase 7. But that wise dispensation of God's in giving us his Son which was hidden under the Jewish types and only darkly spoken of by the Prophets but by God determined from the beginning to be now revealed to us to the very great honour of us to whom it is so revealed 8. Which none of the princes of this world knew for had they known it they would not have crucified the Lord of glory Paraphrase 8. A thing which is not to be imagined that the chief men among the Jewes v. 6. see note on ch 1. c. understood any thing of for if they had they would sure never have put him to death appearing by the voice from heaven and his miracles as well as by their own prophecies to be God himself come down from heaven 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Paraphrase 9. To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose that God prepares for them that depend on him all faithfull pious men such things as they never imagine or hope for such is the revelation of his mercifull designes toward us in the Gospel 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Paraphrase 10. And these hath God made known to us not by any fallible deceivable way but by sending down his Spirit upon the Apostles which leading them into all truth teaching them all things reveals even these deep mysteries unto us which be they never so secret in God must needs be known
Context seems not to have any particular aspect on the matter but onely to look upon Christ and to set him up as the one universal redeemer and reconciler of all mankind of the Gentiles as well as of the Jewes and to shew what interest the Gentile world hath in his death and resurrection and therefore I preferre the interpretation first given as being directly pertinent to this purpose and agreeable to the consequents And that will more appear if you look on the place forementioned and parallel to this Ephes 1. 10. where this reconciling of all things in heaven and on earth expressed there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering into one is called v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of his will according to his good pleasure noting it to be some act of free undeserved mercy imputable to nothing but Gods meer grace and such most notoriously was the calling of the Gentile Idolaters and that a mysterie such as no man ever dream'd of or hoped for before and what that mysterie was is in the remainder of that Epistle largely shewn especially c. 2. 14 16 17. and under the name of the mysterie c. 3. 3 5. viz. the bringing in the Gentiles into the Church preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles c. 3. 8. the unsearchable riches of Christ And thus I conceive the phrase is to be understood Ephes 3. 15. where of Christ 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole family in heaven and on earth is named by or from him that is surely all the world Gentiles as well as Jewes are now vouchsased by him to be called by his name that is to be Christians called and received into his family V. 22. Body of his flesh The body of his flesh signifies no more than his flesh according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies body so it is oft applied to things which have no body and signifies essence or beeing V. 25. Fulfill the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill his word is a phrase which we meet with 1 Mac. 2. 55. spoken of Joshuah that for fulfilling the word he was made a Judge in Israel where as the word signifies the will and pleasure of God revealed to him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill it is to perform it in a very eminent manner But in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by the Context confined to another notion the preaching or publishing the Gospel of Christ peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill the word of God will be to fulfill that preaching that is to proceed as farre in the preaching of it as by all his diligence and care by himself and others he could doe and so belongs to the preaching it to these Colossians to whom being out of his way he yet had sent Epaphras v. 7. Thus we have a like phrase Rom. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up the preaching or Gospel of Christ that is to preach it from city to city from Jerusalem as far as to Illyricum CHAP. II. 1. FOR I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh Paraphrase 1. For I am willing ye should be advertised how earnestly I contend for you in desire to come to visit you and in prayer and zeal and solicitude for you and for those of Laodicea whose conversion wrought by Epaphras who was sent by me I look upon with much comfort though I never saw any of them as not being able to goe to either of those cities either in my first or second passage through Phrygia of which Laodicea is the Metropolis and Colossae another city Act. 16. 6. and 18. 23. 2. That their hearts might be comforted being knit togeather in love and unto all riches of the full assurance of understanding to the acknowledgment of the mysterie of God and of the Father and of Christ Paraphrase 2. That they may receive the joy and true comfort which the doctrine of Christ truly taught and practised will yield every one that being first united together in the Christian charity they may be filled with all graces in all abundance and come to know the bottome of this great secret or mysterie of God viz. of the Gospel or Christianity that is of the course which hath more obseurely been taken by God the Father under the Old Testament and more clearly now by God in Christ under the New to bring sinners to salvation 3. In whom are hid all the treasures of wisdome and knowledge Paraphrase 3. In which course is wrapt up all the depth of divine wisdome imaginable 4. And this I say lest any man should beguile you with enticing words Paraphrase 4. And this care of mine and solicitude for you I mention that it may make you cautious that no cunning impostor seduce you by saying things that look like truth but are not 5. For though I be absent in flesh yet I am with you in the spirit joying and beholding your order and the stedfastnesse of your faith in Christ Paraphrase 5. For though I am not personally present among you yet by the advertisements I received from Epaphras I understand how all things goe with you and so am in heart or spirit present with you as when Elisha's hear is said to have gone with his servant when he knew what he did 2 Kin. 5. 26. and rejoice much to see the regularity of Ecclesiastical affairs among you and your constancy in the truth in despight of all that have tried to lead you out of the way 6. As ye have therefore received Christ Jesus the Lord so walk ye in him Paraphrase 6. And therefore all that I have to adde is onely this that as you have received commands from Christ for the regulating of your lives so ye be carefull to doe accordingly 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Paraphrase 7. As having not only received the saith at first but having been farther instructed and improved in it as when walls are superstructed on a foundation yea and confirmed in it and therefore goe on according to these beginnings and abound in all Christian practices and let that be your way of returning thanks to God for his great mercies of revealing the Gospel to you 8. Beware lest any man note a spoil you through Philosophy and vain deceit after the tradition of men after the note b rudiments of the world and not after Christ Paraphrase 8. And take care that no body plunder you rob you cheat you of all that you have your principles of Christian knowledge by that vain empty frothy pretended knowledge and wisdome which the Gnosticks talk of 1 Tim. 1. 4. and 6. 20. taken out of
visitation and the coming of desolation or destruction are all one So to visit signifies to punish to avenge very frequently in the Prophets Shall I not visit for this shall I not be avenged c. and I will visit their offences with a rod. And so the Bishops title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visiter may fitly be given him in respect of the rod or censures the Ecclesiastical punishments intrusted to him which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for destruction of the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excision This then being premised the only difficulty will be what day of vengeance this was that here is meant And the Context seems sufficient to answer that For having admonished the Christian â—â—wes to behave themselves honestly among the Gentiles that they may not speak against them as evil doers and presently specifying wherein this honest conversation consisted in submitting to and obeying their heathen Governours ver 13. this evidently referres to the frequent seditions that were stirred up among the Jewes against the Roman yoke which made them look'd on by their Procurators and the Emperors as unquiet turbulent people and brought the Roman armies and destructions upon them And so against this it is that he warns the Jewes Christians that they meddle not with them that are given to changes joyn not with the seditious and that upon this motive that by so doing by being found quiet obedient subjects when this vengeance comes upon the seditious the heathens may observe the difference betwixt believing and unbelieving Jewes the first very good the second very ill subjects and so have a good opinion of that religion that hath wrought so much good upon them and perhaps be attracted to Christianity when they come to destroy the Jewes And thus indeed it happened that presently after Titus's destroying of the Jewes the Christians had favour from the Emperors liberty for their assemblies halcyonian daies bestowed on them The Syriack here read in the day of temptation that is of affliction coming on the Nation the falling of which upon the obdurate unbelieving Jewes and the escaping of the Christians as most remarkably they did by Gallus's raising the siege and the Christians going out and flying to Pella could not but be taken notice of by the heathens and so be means of their acknowledging of God's good providence and mercy toward the Christians and glorifying God for this work of his And so this is the full importance of this place V. 24. Bare our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to carry up to bear to an higher place and because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar was such it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joyned not as there with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or upon the crosse which was an high place also and therefore his crucifixion is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lifted up or exalted it must therefore here signifie to bear or carry up our sins thither which is a phrase for suffering the punishments of sin making expiation for them as Num. 14. 33. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall bear or carry your fornications the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suscipient and they shall undergoe that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the most learned P. Fagius renders luent poenas peccatorum vestrorum they shall bear the punishments of your sins Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 10. to bear the judgment is to be punished for sin and Ezek. 18. The son shall not bear the iniquity of the father that is be punished for it CHAP. III. 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also without the word may be wone by the conversation of the wives Paraphrase 1. And as there is one obedience and subjection due from subjects and servants to their Kings and Masters c. 2. 13 18. so there is another due from wives to their husbands which ought to be with so winning an humility and kindnesse that the husbands that are not converted to Christianity by the Gospel preached to them may by the enamouring behaviour of their wives which they are taught by Christianity be without any more preaching wrought on and converted to the faith 2. While they behold your chast conversation coupled with fear Paraphrase 2. When they observe your modesty and chastity joined also with all due respect and reverence to your husbands v. 5 6. or Beholding that modesty in you which the fear of God Christian religion doth infuse into you 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel Paraphrase 3. And for your attire that which is likely to become you best is not that external bravery of jewels and gay clothes 4. But let it be the note a hidden man of the heart in that which is note b not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price Paraphrase 4. But the inward secret invisible beauty of the heart made up of incorruptible materials meeknesse c. whereas all those external are fading and corruptible or consisting in the truth and sincerity and constancy of the meek and quiet spirit meek in a lowly opinion of your selves and quiet in a contented enjoying of what God sends without disquieting or disturbing the peace of the family as in greater societies emulation ambition covetousnesse are the disturbing and shaking of whole Kingdoms and this as it is the greatest ornament in the eyes of men so is it most highly valued and rewarded in the sight of God 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection to their own husbands Paraphrase 5. For after this manner of external simplicity of attire and inward meeknesse the Saintly women of antient times that were taken notice of for their piety did beautifie and set out themselves viz. living in obedience to their husbands 6. Even as Sarah obeyed Abraham and called him lord whose daughters ye are as long as ye do well and are not afraid with any amazement Paraphrase 6. Thus did Sarah live in obedience to her husband calling him by a title of honour not equality to whom you shall be like as children to a mother if you discharge a good conscience in all the duties of life and be not by any fear to which your sex is subject driven out of your duty 7. Likewise ye husbands dwell with them note c according to knowledge giving note d honour unto the wife as to the weaker vessel and as being heirs together of the note e grace of life that
his word abiding in them So to be the sons of God Joh. 11. 52. the sons of God that are scattered abroad that is all that are or shall be pious faithfull servants of his all the world over that are qualified aright for the receiving of Christ when he preacheth to them such as are called the children of the kingdome Mat. 13. 38. and so oft in these Epistles 1 Joh. 3. 2 10. and to be born of God 1 Joh. 3. 9. and 5 4 18. contrary to which are generation of vipers and children of darknesse or Belial of the devil of the wicked one in an extreme degree and born of blood c. Joh. 1 13. in a more moderate degree signifying not any act of spiritual birth but a state of pious life of resemblance unto God So those that are given to Christ by God the pious vertuous-minded men being the only persons that are by the promises and grace of the Gospel really attracted and brought to receive Christ Joh. 6. 37. those whom the Father hath drawn v. 44. whom the promises have effectually wrought on which work only on pious men so those that are taught of God or are docile teachable by him So they whose heart God hath opened Act. 16. 14. that is whom God hath affected with the love of vertue or Christianity So to abide or dwell in God 1 Joh. 3. 6. and in the love of Christ Joh. 15. 9. and God in him 1 Joh. 3. 24. 4. 15. to walk in light c. 1. 7. to abide in light c. 2. 10. to walk as he walks c. 2. 6. to walk worthy of the Gospel Phil. 1. 27. of our vocation Ephes 4. 1. to passe our sojourning in fear 1 Pet. 1. 17. to walk in good works Eph. 2. 10. to have his word abiding in us 1 Joh. 2. 24. V. 19. Assure our hearts What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade hearts doth fully import will appear first by the use of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28. 14. we will pacifie him and so in proportion it signifies to render our hearts peaceable and tame secondly by two other phrases that follow here first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 21. having confidence toward God to have boldnesse to dare appear before God to be such as dare on good grounds have confidence to pray to him secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 22. to have our prayers heard by God which he that can challenge and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw near unto God in confidence in prayer is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 9. to be perfected or consecrated according to conscience viz. by having the conscience purg'd to be made such priests as may with boldnesse draw nigh to God which is the prerogative of every true Christian that doth that which is pleasing in God's sight v. 22. the worshipper of God which doth his will Joh. 9. 31. CHAP. IV. 1. BEloved believe not every spirit but trie the spirits whether they be of God because many false prophets are gone out into the world Paraphrase 1. My brethren let me admonish you not to heed or follow every teacher that pretends to be inspired see note on Luk. 9. d. but to make trial of all that shall so pretend by the rules afforded you both by Moses and Christ and so much the rather because as it hath been foretold by Christ Mat. 24. that at this point of time many false teachers should come into the Church so now we find by experience there are many 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God Paraphrase 2. By this you may know the teacher to be truly divine if he confesse Christ thus born and crucified to be the Messias see v. 15. For no false prophet will ever teach that it being not usefull to the interest of the false pretenders or those that consider their own advantages to follow a crucified Saviour to all kind of purity and self-denial and taking up the crosse after him suffering persecutions as now all that follow Christ are sure to doe 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world Paraphrase 3. And the Gnosticks that in time of persecution do renounce and forsake Christ by that appear to be not from God and these are the Antichristian seducers of whom Christ foretold Mat. 24. see note on 1 Joh. 2. b. that before the fatal day that expected the Jews they were to come into the world and now indeed they are come Simon and his Gnosticks and are already every where visible among us 4. Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world Paraphrase 4. You my tender Christians have your doctrine from God and have held out against the machinations and perswasions of those false teachers for the true Christ which is by his Spirit and his doctrines in you is greater and more powerfull then the false teachers and false Christs which are now abroad in the world v. 3. 5. They are of the world therefore speak they of the world and the world heareth them Paraphrase 5. They come not by any commission from God but from the incitation of their own worldly hearts to save themselves from persecutions they are worldly-minded their affections are placed on worldly pleasures c. and accordingly their doctrine is a doctrine of licentiousnesse of secular interests and freedome from persecutions and worldly-minded men follow them 6. We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of error Paraphrase 6. Our doctrine is the true pure doctrine of Christ hath nothing of worldly greatnesse or secular interests in it but only of piety and purity self-denial contempt of the world and every pious person hearkeneth to us and this is a way of discerning true from false prophets one is all for purity and confession of Christ even in persecutions the other for worldly advantages and self-preservation 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God Paraphrase 7. Again another evidence of our being from God is charity to our fellow-Christians for that is most strictly commanded and exemplified to us from God and no practice renders us so like to Gods example and so concordant to his precepts makes us such Gnosticks truly so called as the sincere exercises of this duty and therefore that is my next admonition to be sure ye divide not hate not persecute not your brethren 8. He that loveth not
Saints of the earth have but a weak claim to one of these and perhaps as weak to the other which is never seated but in an humble breast so if they had the best claim of any men now in the world it would not raise or intitle them to the gift of Revelation any more then of Tongues and Miracles of New light then of speaking Arabick removing mountains or foretelling things to come § 10. Two other places there are in the next chapter Joh. 8. which sound as much for the interest of the Pretenders and signifie as little v. 31 32. If ye continue in my word c. ye shall know the truth and the truth shall make you free But that must be expounded by another idâ—ome of the Sacred dialect taken notice of and exemplified Mat. 9. Note d. when one thing onely being designed to be said another is premised preparative to it And so here to them that continue in Christ's word that is in constant obedience to it the promise is that the truth shall make them free that is that the doctrine of Christ being thus continued in shall procure them a most valuable freedome To which continuing in Christ's word the receiving the knowledge of the truth being preparative it is accordingly set down before it but not as part of the promise being necessarily presupposed in the condition Christ's word v. 31. and the truth being all one and the knowing it pre-required to continuing in it However nothing of New light can possibly be intimated by this knowing the truth but onely that which by Christ's preaching was made known unto them § 11. The second place in that chapter is v. 43. Why doe you not understand my speech Even because you cannot hear my word But that hath no more aspect on this matter then the former had 'T is only the rendring an account of the reason why Christ's expressions seemed strange unto them why they did not acquiesce in believe all he said unto them but still disputed against it viz. the disagreeableness of his doctrine to their carnal humors and fancies their impatience of such severe precepts as he came to propose to them § 12. Another ground is fetch'd from 1 Cor. 2. in many verses thereof which are sufficiently cleared and vindicated to their proper sense by the several Paraphrases upon them but especially v. 15. He that is spiritual judgeth all things c. But how little that belongs to the justifying this claim will soon be discerned by inquiring who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual there without question such an one as is said to have received the Spirit which is of God v. 12. Such were the Apostles and others of that time which by the descent of the holy Ghost were taught and instructed in all things which belonged to their office to reveal to the world to whom they had Commission to preach And of such an one there is no question but that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerneth all things comes to the knowledge of all those parts of God's will which have before been kept close with God as mysteries which the Angels knew nothing of but are now by Christ and his Spirit which saith he should teach them all things convincingly made known to have been the subject of the antient prophecies And the arguments that such an one useth to convince others being not fetch'd from humane reason or the Artist's Topicks of probation but only from proofs afforded by this Spirit of God Miracles gifts of Tongues Voices from heaven old Prophecies c it therefore follows that as he by these means comes to know these mysteries so no worldly wise man Philospher or the like called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal man before is qualified to argue or dispute against him And so this hath no propriety or peculiarity of aspect on these future times wherein as that which was revealed to those Apostles is sufficiently communicated to us by ordinary means in the writings of the Scripture so there can be no necessity or use of extraordinary § 13. Others are pleased to argue from 1 Joh. 3. 24. Hereby know we that he abideth in us by the Spirit which he hath given us But that will soon vanish if we observe the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit enlarged on in Note on Luk. 9. e. in many places of the New Testament for the temper absolutely or more strictly a gracious pious temper or disposition of minde and so the Spirit which he hath given us may there very commondiously signifie that gratious charitable disposition which being so eminently in Christ is by his example and his precepts recommended and by our continuing in his discipleship communicated to us and wrought in us The understanding it so in that place is very agreeable to the former part of the verse he that keepeth his commandements dwelleth in him and he in him that is every obedient servant of his continueth in Christ that is adhereth to Christ and Christ continueth in him and so he receiveth all gracious influences from him particularly that of charity or loving his fellow-Christians as Christ gave us Commandment v. 23. that special piece of Christian temper so largly exemplified and so strictly required by Christ of all his Disciples And so again we see the phrase used c. 4. 13. By this we know that we abide in him and he in us because he hath given us of his Spirit The ground of that speech is laid v. 12. If we love one another God abideth in us and his love is perfected in us that is our charity to others is an evidence of our continuing to receive divine infusions and influences from God for love or charity is such and that a proof that we have transcribed imitated that love which he hath exemplified to us for this is meant by his love being perfected in us as his sufferings are filled up and perfected in us when they are imitated by us when we suffer for well-doing as he did the end of a copie or pattern being this that we shoul transcribe it and so the taking it out imitating it as we ought to do the only way of giving it its due perfection And so that whole verse is but a Paraphrase on that speech of Christs By this shall all men know that ye are my disciples if ye love one another Christ bringing his scholars and followers up in the practice of this duty beyond all others And upon this is built that which immediately follows and so it must be interpreted by it By this we know that we abide in him and he in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or that he hath given us of his Spirit that is this is a sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we may conclude our living like disciples of his our not having forsaken him as other uncharitable Gnostick hereticks appear to have
Is 42. 1. whence these verses are taken which Prov. 8. 20 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth and signifies so when t is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement Jer. 5. 4. Psal 37. 6. and Job 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 32. 26. and oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth and so in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as 't is false printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement signifies truth or else being rendred judgement it is to be taken in the same sense as if 't were rendred truth as indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement is the title of the prime Christian virtue Righteousness or equity in judging Mat. 23. 23. And either way it here signifies the Gospel and so v. 20. also V. 20. A bruised reed The reed is the weak infirme man the bruising of that reed is his falling into sin and the flaxe on fire that is burning in the illychnium or lampe see Isa 43. 17. Jud. 15. 14. 16. 9. is the man again the smoaking flax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when the flame is out or burns darkly for want of oyle and yet there remains some fire in the flaxe and that smoakes or shines dimmely in stead of flaming and answerable to that is the man in whom Grace is decayed but yet not desperately or irrecoverably gone out some sparks of good being still left in him and this person in this estate Christ is so farre from destroying or triumphing over that he doth most tenderly cherish and labour to restore such an one in the spirit of meeknesse to a firme habit of Christian practise again This is Christs practise at his coming into the world as designing to plant not the unsinning legal perfect but the syncere Evangelicall righteousnesse through the world which is the meaning of the phrase that followes untill he bring forth or send forth judgment into victory the Hebrew Is 42. 3. is he shall bring forth and the word untill is taken out of v. 4. where the same sense is repeated again judgment again signifies the Gospel that is Christian Evangelicall righteousnesse see Note c. and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old Testament signifies for ever Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 5. 3. Am. 1. 11. yet that is when it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to victory and to eternity but here seeming to be the Epitome or breviate of the following words v. 4. he shall not fail nor be discouraged it most probably signifies victoriously and notes that the Gospel shall be so set up over the world that he shall not faile or be discouraged that is either 1. the bruised reed shall not faile or be broken worse then it is nor the flaxe be discouraged or quench'd or else 2 dly the Messias shall not faile c. till he have set judgment on the earth that is till he have set up the profession of the Gospel in the world among the Heathen if the Jewes will not receive it By this rendring of it 't will appeare what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew of Isaiah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint sure that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement in truth should be set for true judgement and rendred so he shall bring forth true judgment and and so 't will remain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the summe of the following words v. 4. he shall not faile nor be discouraged till he have set judgment on the Earth and so the consequents both in Isaiah and here will be the same There and the Isâ—les shall wait for his law here and in his name shall the Gentiles trust Ib. Not breake It is the custome of all writers very frequent in the sacred dialect to use phrases whereby they understand much more then they doe expresse an example of it we have in this verse out of the Prophet where Christs not breaking the bruised reed signifies his great mercy and kindnesse in repairing and restoring and curing the bruised weakling and so his not quenching the smoaking flax is his enlivening quickening enflaming that fire or spark of grace or goodnesse which was almost quench'd So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle word v. 36. is much more then idle vain even blasphemous speeches So Eph. 5. 11. where the Gentile foule abominations taken up by the Gnosticks are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable works of darknesse meaning surely not that they brought in no profit or advantage but the greatest danger and mischief in the world So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wicked and not only an unprofitable servant So in Philoxenus's Glossary Nequam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nequitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in Cyrils Greek Glossary So in Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unprofitable man is he that neither understands himself nor heeds others the most sencelesse wretchlesse person Of the same nature is illaudatus unpraised in Latine of which see A. Gellius l. 2. c. 6. where he proves that word to signifie omnium pessimum ac deterrimum the worst and basest of all And so l. 7. c. 11. he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riotous intemperate unprofitable uselesse ill-mannerd detestable to be all one the interpretation of the Latine Nequam a wicked man but literally good for nothing So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies without law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach or commission against the law is oft set to signifie the highest degree of obdurate prophane sinning 2 Thess 2. 8. being there spoken of Simon Magus the most blasphemous apostate So though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies to transgresse and may belong to the least sin as being a variation from the strict rule of the Law yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that transgresses 2 Jo. 9. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressor since the solemn title of Julian signifies an Apostate So 2 Tim. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which doe not love the good is set to expresse the most virulent haters of the orthodox pious Christians So 1 Cor 13. 6. where 't is set down as the character of the charitable man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rejoyceth not in iniquity the meaning is he is very much troubled and sorrowfull so v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charitable man is not puft up signifies much more then so that he is extremely humble So in the third commandement of the Decalogue where 't is said of the perjured person that the Lord will not hold him guiltlesse that sure signifies that God will look on him and deal with him as a most guilty punishable person And so 1 Pet. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain conversation is most
remission not that they that were here guilty should never after repent or upon repentance be accepted This is not said here or in any other place but rather the contrary is every where affirmed in the Scripture which offereth Repentance to all and that so really that by the grace of Christ and the Holy Ghost assisting his word they may receive it and promiseth pardon to all be they never so great sinners so they doe amend their lives sincerely and lay hold on Gods mercy in Christ and this is particularly apply'd to those Pharisees by force of Christs prayer for his crucifiers which was certainly heard Father forgive them that is deny them not the means of forgivenesse the power of Repenting and forgivenesse if they shall repent And accordingly the Apostles after teach that God had exalted Christ to his right hand to give repentance unto Israel Act. 5. 31. that is to all Israel Act. 2. 36 and 38. and particularly those crucifying rulers Act. 3. 17. whose ignorance is there as on the crosse by Christ urged to make their case the more hopefull not that it was not notoriously vincible and criminous but that they had not yet received all those means and methods of the Holy Ghost for their conversion the greatest of all being yet behind the raising up Christ from the dead to be such a sign to move them as Jonas was whereupon v. 38. c. he tells them that that only sign more they should have though they were a malitious and adulterous generation and when that was witness'd by the descent of the Holy Ghost upon the Apostles and the preaching and miracles wrought by that descent then they that come not in to Christ shall never be forgiven nor be capable of any farther means of working Repentance in them this being indeed the last that should ever be allow'd them Ib In this world c. This phrase seems to referre to a perswasion of the Jewes that some sins which could not be forgiven upon their sacrifices whether their daily sacrifices or that on the great day of Expiation and so are irremissible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this age might yet be remitted and pardon'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that to come which sometimes signifies among them the age of the Messias sometimes the state after death see note on Lu. 1. 0. But of this sin unrepented of saith Christ there is no place for any such hope That opinion of yours that every Jew hath his part in the age to come as that notes the age of the Messias there being now no farther Messias to be look'd for by you shall stand you in no stead if you stand out impenitently against all this light and manifestation of divine power now evidently testifying that I am the Messias And for the state after death when that comes and your sentence is once past there will be small hope of relief or release for you V. 36. Idle word The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bear proportion in sense to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies vain indeed but frequently false because that which is false wants the solidity and substance of Truth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and lyes Prov. 30. 8. Or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the words are without deeds agreeing to them Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain speech Eph. 5. 6. is not unprofitable but false speaking such as with which they are advised that they be not deceived But 't is farther observable from the Scripture style mention'd Note e. which uses to signifie more then the words literally import that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitful Eph. 5. 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain doe signifie not only the negation of but contrariety to all profit that is the greatest wickednesse and so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here The advice of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be more desirable to thee or choose rather to cast a stone at an adventure then an idle speech where it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at least a rash speech and such as from which a man himself or others may as probably receive some considerable hurt as from a stone rashly cast we have reason to expect And accordingly in this place R. Stevens mentions another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every wicked word Thus will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil things v. 35. and thus it may referre to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for reproach and contumely c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime not every word which tends not to some special end of Christian edification appears by the next verse where they are affirm'd to be such as for which under Christ men are sure to be condemn'd and not by evil works or actions only V. 44. Three dayes c. That Christ was not in the earth three nights it is clear and therefore the way of interpreting this place must be taken from a figure which expresses one whole thing by two parts of it Thus the heaven and the earth in S. Peter 2 Pet. 3 7. see Note e. signifie the world And the natural day consisting of night and day and beginning among the Hebrews at Evening is here meant by this phrase night and day and so Christ is said to be three dayes and three nights in the earth though the first natural day he was not in the grave any part of the night but the latter part of the Friday all Saturday and so much of Sunday as untill the Sun approached their Horizon The reckoning of Daies by the Jewes was by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening and morning which made up the naturall day so among the Athenians also see A. Gellius l. 3. c. 2. And as it is practised in the businesse of Circumcision which was precisely observed the eighth day if the child were born in one day though but half an hour before the end of it that is before the beginning or evening of the next that half hour was counted for one of the eight daies because say they legall daies are not accounted from time to time or from houre to houre so is it here that part of Friday wherein he was buried was the first day of this number Thus when Lu. 9. 28. 't is sayd about eight daies after Mat. 17. 1. and Mar. 9. 2. 't is after six daies that is after six daies complete the first and the last being not complete and so though numbred by one yet omitted by two Evangelists and accordingly the space of these very three daies of Christs lying in the grave untill his resurrection are
or any sent from God is not despised or undervalued so much any where as among his own country men and kindred who knew his birth here below but know not of his commission from heaven 58. And he did not many mighty works there because of their unbeleif Annotations on Chap. XIII V. 8. Hundred fold That great proportion of an Hundred fold in the harvest is no such prodigious encrease as men imagine For though it were strange that to the number of the bushels of seed there should be an hundred times so many brought home by way of increase because a great deal of the corn that is sowed miscarries and comes to nothing yet it is easie to observe that from one single corn which is here referr'd to by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mark that is one an hundred there oft comes so many branches and stalks and grains in all those stalks as may easily and ordinarily make up the number sometimes of thirty sometimes of sixty nay sometimes of an hundred fold though the truth is the hundred fold is the liberallest proportion and so is set down as the highest degree of fruitfulnesse in the good ground See c. 19. 29. V. 12. Hath The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here as 't is plain by the parable to use to occupy to traffick with grace to take that care of it which belongs to so great a treasure so saith Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To have is used for to take care of to keep thus perhaps may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Heb. 12. 28. though it be capable of another rendring as there we shall see V. 19. Vnderstandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ordinarily laying to heart thinking on considering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Didymus and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 19. seems all one with it and so Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider or think on and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider and please thy self in private And so Prov. 21. 12. the Septuagint renders Maschil by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Psal 106. 7. and so here v. 15. consider and turn answerable to Ezech. 18. 28. because he considereth and turneth away from his sins Ib. This is he That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally not Him that receives the seed but that which is sown either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed in S. Luke or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word or the like appears both by the parable in which answerable to it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. some fell that is in sowing fell and also more particularly by the parallel place Luke 8. 11. where 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed is the word and v. 14. instead of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sown is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which falls which must needs be the corn and not the ground and in S. Mark c. 4. 19. 't is clearly the corn and not the man or the ground that becometh unfruitful and therefore 't is clear that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he referres to the whole precedent oration when any one heares c. so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sown is the whole of that part of the parable the seed and the ground and the sowing and the fowles picking it up all together and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is denoted by Only 't is true that in the following expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that heareth c. the word is is taken a little otherwise and the phrase signifies this is it that is the seed sown in that ground or in complexe the seed with its ground is it which denoteth or by which is denoted he that heareth c. By both which 't is observable that in the Scripture Dialect the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is doth either as S. Augustine saith signifie significat signifies or significatur is signified that is denotes one thing which is answerable to another whether it be the sign or the thing signified sometimes the signe as v. 19. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is it that is signified by the seed sown by the path side and sometimes the thing signified as v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is it which signifieth him which heareth the word c. and so v. 22. and 23. V. 28. Enemy The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally enemy man is here an Hebraisme the like as we shall find Hest 7. 6. the man adversary or adversary man is this wicked Haman And so it restrains not the word here to a man but leaves it in the latitude that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone would be a man or devil V. 35. Vtter The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred I will poure out for saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to send forth so as a fountain doth water or as a Tree its juyce or moysture Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Psal 19. 3. and so Psal 119. 171. and Psal 145. 7. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies scaturire or exundare to pour forth water from within it as here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was before kept close within V. 52. Scribe The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribe here set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple signifies him that is skilful in the Mosaical Law as the disciple is he that hath thereto superadded the knowledge of the Gospel or any man consider'd as furnished with sacred instructions and observations out of the Law and the Prophets and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any skill in the mysteries of the old Testament or Jewish religion who when he becomes a Disciple or turns Christian he becomes furnish'd with the mysteries of the New Testament By this means he is here said to be like the house-keeper who for the maintaining of his family all the year long is supposed to have a repository for provisions which is here call'd his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or store-house and there to have layd in provisions of both sorts new and old the new of daily pureyance and the old which we call the store And being thus furnish'd when any entertainment is to be made he brings forth and useth what is necessary of both So for the furnishing a table he brings forth his hot and cold meat that which is new dress'd and that which remains of former meals And so in all other parts of Occonomy New and old garments in the wardrobe Thus doth this knowing Jew being now farther instructed by Christ lie under an obligation of performing as occasion requires all actions both of Morall and Christian virtues but first and especially of Christian which are the new
between Christs Resurrection and Ascension is in no other place of the New Testament express'd by this phrase of the kingdome of Christs father and lastly because 't is not here the kingdome of Christ to which it was pretended that his Resurrection instated him and yet would not be perfectly true as that excludes or is taken abstracted from his Ascension but the kingdome of his father which belongs particularly to the time after the general resurrection 1 Cor. 15 24 and 28. for then and not till then is the kingdome again delivered up to the father For these reasons I say that interpretation being laid aside there is a second that offers it self by observing the words or word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendring that within a while as seems to be most agreeable to the use of it v. 64. of this chapter and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shewed both by Euthymius's Scholion and by the Vulgar Latines amodo in all the places and so also by the Context in those places see Note on c. 23. m. If this be accepted then the meaning will be that after a while or within a short time he means to part with them and then that is after that short time he will drink no more of the fruit of the vine till he meet them again in Heaven and drink of that new wine that is turn this bodily into a spiritual festival express'd by lying as at meat with Abraham Isaac and Jacob in the kingdome of heaven Luke 14. 15. As for this fruit of the vine the corporal food that he will then drink that with them in heaven can no more be concluded from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that day then that Mary ceased to be a Virgin or had children after the birth of Christ from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that Mat. 1. 25. But the truth is there is yet a third way of interpreting this verse which by comparing it with the words in S. Luke seems much the most probable of all that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of the vine signifies the cup in the Passover peculiarly or the cup of Charity in the postcoenium of the Passover wherein the Sacrament of Christs blood was founded For that Christ was now to dye and neither before nor after his death and resurrection to eat any more Passovers with them or any more to drink this cup of Charity now designed to a Christian use is sufficiently evident To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you before I suffer meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church for ever after And therefore it is observable in S. Luke that the words are directly applyed c. 22. 16. to the Passover I have desired to eate this passover for I will no more eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof or of that that is of the Passover c. and by repeating of the words again of the cup v. 18. it is all reason that that be rendred of the cup in the passover or the Sacramental cup of Charity as the former of the bread in that postcoenium This appears to me an unquestionable rendring and clearing of all difficulties viz. that Christ will no more use these typical adumbrations being himself now really to perform what was adumbrated by them to passe suddainly from earth to heaven through a Red sea of blood and there to complete also the mystery of the Sacrament by uniting his Disciples one to another and making them all partakers of his riches there And that this is fit to be preferred before the second interpretation by the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amodo within a while will be judged by the parallel phrases both in Mark and Luke where 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will from henceforth by no meanes drink c. Mar. 14 25. and so once in Luke also c. 22. 16. and the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not drink V. 30. Sung an Hymne It was the custome of the Jewes after supper to say Grace and then to say or sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verses or songs especially over the Paschall lambe saith Paulus Burgensis at which time saith he they were wont to sing from the 112 to the 119 Psalm the matter of those Psalmes agreeing perfectly with the Paschal lambe This may have been the Hymne or rather Hymnes or Psalmes which Christ sang here with his disciples see P. Fagius in Annot. upon the Chaldee paraphrase Deut. 8. But 't is also not improbable that it was some other Hymne accommodated to this particular institution of Christs and this sung by them all in the same manner as we read of the Christians Hymne Acts 4. 24. V. 59. False-witnesse the profess'd coming in and entertaining of false witnesses against Christ will not seem strange if it be remembred that among the Jewes in actions against seducers of the people or false prophets it was lawful to say any thing whether true or false no man being permitted to say any thing in defence of them In the condemning of other men they expected a day and a night to see if any thing could be produced which might profit the Prisoner but not in these cases of false prophets and seducers of the people to Idolatry See P. Fagius in his Notes on the Chald. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr c. 11. So it is said in the story of Steven they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suborne men and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. they substituted false witnesses c. Besides the Sanhedrim were so resolved to take away his life that they did professedly seek false witnesse that should come and swear any thing against him v. 59. And what was here done in their processe against him is just the Antitype or farther impletion of that which was first performed on Jeremy c. 26. v. 8 9. V. 63. Adjure thee 'T was a custome among the Jews to Adjure which was by some form of execration layd upon the person if he did not speak and answer truly This among them obliged the person Adjured as much as if he had taken an oath and therefore Christ though before he had held his peace now being adjured thinks himself bound to answer him Many examples we have of this in the Old Testament Judg. 17. 2. the silver which thou hast lost and about which thou didst use execration that is didst adjure So Prov. 29. 24. of the partaker with the thief that is so secret he heareth cursing and betrayeth it not that is will not reveal though he be adjured 1 Kings 8. 31 If any man sin against his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he impose on him an imprecation to adjure
in a new tomb which he had provided for himself hewn out of a rock and rolled a great stone to the place of entrance into the 61. And there was Mary Magdalen and the other Mary sitting over against the sepulchre 62. Now the next day that followed the day of the preparation the chief priests and Pharisees came together unto Pilate Paraphrase 62. after the day was ended whereon he was crucified probably on Friday evening 63. Saying Sir we remember that that deceiver said while he was yet alive After three days I will rise again 64. Command therefore that the sepulchre be made sure until the third day lest his disciples come by night and steal him away and say unto the people He is risen from the dead so the last errour shall be worse then the first Paraphrase 64 And therefore to prevent any more seduction of the people in this matter be pleased to appoint a guard to attend the sepulchre until that third day be past lest his disciples that cannot but remember his words do accordingly come and take away his body out of the grave in the night time and then perswade the people that he is risen from the dead which if it should happen the peoples belief that he is risen from the dead would prove a more dangerous seduction than any they have yet faln into 65. Pilate said unto them Ye have a watch go your way and make it as sure as you can Paraphrase 65. guard of Roman souldiers at your service see note on Lu. 22. 1. Go and use any means that you know or are wont to use to secure the grave 66. So they went and made the sepulchre sure sealing the stone and setting a watch Paraphrase 66. by two means 1. by fastning a seal upon the stone that they might discern if it were opened and 2. making use of a guard of souldiers to watch and keep it Annotation on Chap. XXVII V. 5. Hanged himself What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or how 't is reconcileable with what is related of Judas Act. 1. 18. hath been a matter of some doubt and difficulty That he hanged himself is affirmed by many of the Ancients Origen and S. Chrysostome and his followers and Juvencus and Leo but especially by the Epistle that bears the name of Ignatius to the Philippians but sure was not written by him And some reverence is due to these authorities Otherwise that which the words most easily and promptly bear and which they might possibly mean by those words which we interpret to hanging is this that he fell into a violent suffocating fit of sadness or melancholy and grieved so excessively as to wish himself dead and then suddenly fell flat upon his face for so Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only falling on the face not down any steep place and then burst Act. 1. 18. And Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies falling forward on the mouth on the face and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is said to lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who lyeth upon the face and opposite thereto is lying on the back This seems to be Theophylact's understanding of it who speaking of the excessive sorrow that the incestuous Corinthian if not timely absolved might probably fall into expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming to a suffocation as Judas did And this seems to have caused Oecumenius on the Acts having resolved that he died not by hanging to fly to some fables of Papias of his being so swoln that he could not pass by a chariot in the way c. In which fable I suppose there might probably be so much truth that by this fit of extreme melancholy he was so swoln that as the Text saith he burst asunder and his bowels gushed out So in Aelian where 't is said of Poliager 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reproach'd he was suffecated that is to be interpreted by the words immediately precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoffs have not onely grieved men often but also killed them with grief Thus in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be suffocated through grief strangled as it were or miserably affected with conscience And though it signifie not in this sense to die yet it doth note a violent disease stifling and suffocating for want of vent and affecting the patient so as to produce that death which Judas soon came to after this falling upon his face and then as upon a violent stopping all natural passages which the violence of despair had wrought in him bursting asunder his guts breaking out at his navel Act. 1. 18. That exceeding horrour and grief being the only thing here mention'd as that which immediately followed and came in naturally at that point of the story the death it self following it is not certain how long after and so particularly mention'd by S. Luke in the Acts on the occasion of the election of a Successor into his place Thus the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rendred in the old Testament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be choaked or suffocated not only with an halter but with an excessive grief or trouble on the soul and in the Arabick among the Physicians it signifies an angina and the suffocating of the mother in Avicen so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that suffocation of the body in time of sleep which they call incubus or the night-mare And for the use of it in the Bible 't will be observable how 't is used Tobit 3. 11. where the woman that had been so reproached for killing her seven husbands hearing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grieved extreamly so as not to hang her self sure for the story shews shedâ—d not so but so as to fall into a deep melancholy a spice of this disease of suffocation a consequent of which was her wishing her self dead as she expresses it v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desired that thou wouldst take me away from the earth and why should I live any longer v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou do not think good to kill me c. And though one passage v. 10. seem to incline the other way as when upon consideration of the reproach and sadness that would come upon her father she represseth her design If I shall do this it shall be a reproach c. yet this is not of much validity because this consideration might be made use of to dispel her melancholy that grew so violently upon her and to divert her to a more profitable course commending of her state to God in prayer as she did v. 11. and this as fitly and as properly as from the intention of hanging her self Adde to this that she that was so pious a person and prayes so heartily v. 11 12. and in that prayer confesses no such guilt but only I have desired thee to release me from the earth and in
frequent fasting were now on a day of fast 19. And Jesus said unto them Can the children of the bridechamber fast while the Bridegroom is with them As long as they have the Bridegroom with them they cannot fast Paraphrase 19. See Mat. 9. 15. e. 20. But the dayes will come when the bridegroom shall be taken from them and then shall they fast in those dayes 21. No man also seweth a piece of new cloth on an old garment else the new piece that filled it up taketh away from the old and the rent is made worse Paraphrase 21. if he doe not take care not to run that error that patch of new cloth see Mat. 9. 16. 22. And no man putteth new wine into old bottles else the new wine doth burst the bottles and the wine is spilled and the bottles will be marred But new wine must be put into new bottles 23. And it came to passe that he went through the corn-fields on the sabbath day and his disciples note a began as they went to pluck the eares of corn Paraphrase 23. See Mat. 12. 1. 24. And the Pharisees said unto him Behold why doe they on the sabbath day that which is not lawful 25. And he said unto them Have ye never read what David did when he had need and was an hungred he and they that were with him 26. How he went into the house of God in note b the daies of Abiathar the high priest and did eat the shew-bread which is not lawful to eat but for the priests and gave also to them which were with him Paraphrase 26. in the time of Abimelech just before Abiathar's coming to the high priesthood 27. And he said unto them The sabbath was made for man and not man for the sabbath 28. Therefore the son of man is Lord also of the sabbath Paraphrase 28. See Note on Mat. 12. a. Annotations on Chap. II. V. 23. Began The phrase here in the Greek is a little unusual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thus They began to journey plucking c. But the truth is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 began here is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an unsignificant Expletive as in the parallel Mat. 12. 1. and in very many places more where generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began to speak is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said and so particularly Lu. 3. 8. bring forth fruits c. and begin not to say that is doe not say within your selves We have Abraham c. and so Acts 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which Jesus began to doe and teach that is which he did and taught So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he answered and said a pure Expletive many times when there had gone nothing before to which an answer could be accommodated as c. 11. 14. when to the figtree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he answered and said to it So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeming or thinking is sometimes taken as Mat. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. think not or seem not to say is parallel to that of Lu. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin not to say that is say not within your selves and so in many other places as hath been formerly shewn see Note on Mat. 3. 9. e. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going Lu. 8. 14. which hath no signification but what belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaoked following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are choaked So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 18. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man King that is a king and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found Lu. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were found returning that is returned And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began to goe or travaile c. is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went plucking or as they went they plucked V. 26. In the c. The notation of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time not then present but soon after succeeding is remarkable Mat. 1. 11. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be understood or rendred under the Babylonish deportation for that will not be found true in the history Jechoniah being not born under the captivity but before and being King Jer. 24. 1. and so carried captive into Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore must there signifie next before as the Latine sub doth often note sub finem libri a little before the end of the book and many the like and so 't is most true Josias beg at Jechoniah c. next before or neer about the Babylonish deportation So in like manner here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be rendred under Abiathar the high Priest for it was in Abimelechs time who was Abiathars father 1 Sam. 21. and the story is known that Abimelech and the rest of the Priests almost the whole family were by Sauls appointment slain for succouring David at this time Abiathar here named peculiarly escaping out of this slaughter 1 Sam. 22. 20. and succeeding in the high priesthood upon this occasion and so continuing long under Davids reign famous for bringing him the Ephod c. 36. 7. and he and Zadoc especiall assistants to his affairs 2 Sam. 15. 35. It is therefore necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be so rendred as to denote the time immediately preceding Abiathars being high Priest And this uncertain signification of Prepositions in the New Testament proceeds from the like of the Hebrew in the Old For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is often rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under is often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before also Gen. 13. 10. and 27. 7 10. and 36. 11. and 50. 16. and in many other places to note the time precedent So in like manner for place as well as time For when Mat. 21. 19. 't is said that Christ saw a figtree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must not be rendred in but at some distance from the way for so in Mark we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing a fig tree afarre off CHAP. III. 1. AND he entred again into the synagogue and there was a man there which had a withered hand Paraphrase 1. the Synagogue at Capernaum c. 1. 21. 2. And they watched him whether he would heal him on the sabbath day that they might accuse him Paraphrase 2. And the Pharisees v. 6. desirous to have somewhat to lay to his charge thought they had now an opportunity and therefore observed greedily what he would doe to this lame man whether he would heal him on the Sabbath day or no. 3. And he saith unto the man which had the withered hand Stand forth 4. And he saith unto them Is it lawfull to do good on the sabbath days or to do evil to save life or to kill but they held their peace Paraphrase 4. Which do you conceive to be most
〈◊〉 to receive So by Analogie might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hope from But the truth is there is not in the Bible any such notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word constantly signifies to distrust or despaire So Esth 14. 19. Judith 9. 12. Isa 29. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forlorne persons in a desperate condition So also Ecclus 22. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare not and ch 27. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is without hope and 2 Mac. 9. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despairing and in all the Bible in no other sense but that of distrust or despaire And this will very well agree with the Context also thus The heathens give and lend to other men knowing that they may want themselves and so designing their present act of charity with reflection on themselves that they to whom they lend or give may doe as much for them at another time but the Christian is to doe his acts of charity without any such purpose or designe of receiving any retribution from man and yet need not distrust or doubt or be discouraged in his work For though he lose that present advantage yet God who is the great rewarder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of recompence or retributions to which the next words referre your reward shall be plentifull and so v. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be given unto you will not see him a loser by it he may be as confident through the blessing of God which is promised to an Almes-giver that he shall be never the worse for any thing he thus gives or lends as if he had in his view a present retribution from him to whom he hath given or lent To this sense perfectly agreeable is that Apostolicall saying of Barnabas in his Epistle p. 251. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubt not to give neither murmure when thou givest give to every one that asketh thee where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before giving and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after doubting and murmuring make up the full notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distrusting or desparing here and seem to be set by him as his way of rendring this speech of Christ In the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Teles his Commentary of riches and poverty where speaking of Covetousnesse that it permits not men to use or communicate their wealth he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some mens illiberality and diffidence hath sealed up their possessions V 38. Running over It being acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being poured out 't will follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must by Analogie with other words signifie abundantly poured out So we may measure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many more in the New Testament and generally the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to encrease and augment the signification and so must be understood in this place To poure out being a note of plenty and this of being more then poured out of very great abundance V. 40. Perfect What is the full meaning and Grammaticall construction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been intimated Note on 2 Cor. 13. c. To it I here adde the consentient judgment of Epiphanius A disciple saith he is not above his Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but let him be made perfect as his own Master was of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings that is ready for persecution and evil speaking CHAP. VII 1. NOW when he had ended all his sayings in the audience of the people he entred into Capernaum 2. And a certain Centurions servant who was dear unto him was sick and ready to die 3. And when he heard of Jesus he note a sent unto him the Elders of the Jewes beseeching him that he would come and heal his servant Paraphrase 3. some of the principall men among 4. And when they came to Jesus they besought him instantly saying that He was worthy for whom he should doe this 5. For he loveth our nation and he hath built us a synagogue Paraphrase 5. For said they he is though a Roman commander a great lover of the nation and religion of the Jewes and hath express'd that by an act of speciall piety and favour to us 6. Then Jesus went with them and when he was now not farre from the house the Centurion sent friends to him saying unto him Lord trouble not thy self for I am not worthy that thou shouldest enter under my roof 7. Wherefore neither thought I my self worthy to come unto thee but say in a word and my servant shall be healed Paraphrase 7. but in stead of thy trouble of coming give but thy command by word of mouth and I make no doubt but that will cure my servant 8. For I also am a man set under authority having under me souldiers and I say unto one Goe and he goeth and to another Come and he cometh and to my servant Doe this and he doth it Paraphrase 8. though I am but a subordinate commander yet my commands are obeyed by all under me though given by word of mouth without my own presence to see them executed 9. When Jesus heard these things he marvailed at him and turned him about and said unto the people that followed him I say unto you I have not found so great faith no not in Israel Paraphrase 6. This heathen officer hath exercised a greater act of belief or faith in my power then any jew yet hath done 10. And they that were sent returning to the house found the servant whole that had been sick 11. And it came to passe the day after that he went into a city called Naim and many of his disciples went with him and much people 12. Now when he came nigh to the gate of the city behold there was a dead man carried out the only son of his mother and she was a widdow and much people of the city was with her Paraphrase 12. and she being a widdow and by this losse of her only son left desolate all the neighbourhood were come to her to lament and mourn with her and to attend the funerall 13. And when the Lord saw her he had compassion on her and said unto her Weep not 14. And he came and touched the biere and they that bare him stood still and he said Young man I say unto thee Arise 15. And he that was dead sate up and began to speak and he delivered him to his mother Paraphrase 15. spake and so evidenced himself to be revived 16. And there came a feare on all and they glorified God saying That a great prophet is risen up among us and that God had visited his people Paraphrase 16. And they were all
the Context concerning afflictions determin'd to it signifies to be discouraged to play the coward So 2 Cor. 4. 16. when upon the consideration of the afflictions which attend the preaching of the Gospel he yet resolves that the gain which they are to receive by it is more then the losse of life it self to him and thereupon contrary to all discouragements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not afraid or discouraged for if our outward man be destroyed if we should suffer any affliction even to death it self yet c. So Ephes 3. 13. Wherefore I beseech you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be discouraged or afraid or disheartened in your Christian course on occasion of my afflictions suffered for you for this that I suffer for you is your glory matter of incitement not of discouragement to you And these are all the places where the word is used in the New Testament V. 5. Weary me The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used in the New Testament here and 1 Cor. 9. 27. It is an Agonistical word in the first use of it belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cuffers which was one of the Grecian exercises or to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a mix'd exercise made up of cuffing and wresting together and is the thing referr'd to in that place to the Corinthians among whom the Isthmii agones one of the four sorts of them in Greece were celebrated Now the word coming not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as against all Analogie some would have it but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lividnesse or blewnesse under the eyes or on the face and that such as is caused by blowes signifies distinctly to strike in the face with the fist or with caestus which they used in their hands to cuffe with and so as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get the adversary under him belongs there to wrestling so this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cuffing and both together make up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exercise so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as requiring all strength to the using of it which saith S. Chrysostome the Apostle referres to there From this Agonistical use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another is which is gotten into common use for reproaching or putting any man to shame that blewnesse under the eyes or on the face being a visible mark of being beaten And thus as the Latine suggillatio so this Greek word is used among the Latines Consulatus Auli saith Cicero non tam Consulatus est quà m Magni nostri hypopion His Consulship is a meer contumely or reproach to Pompey who made him Consul So in Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Narr 6. speaking of the valiant expressions of a gallant woman he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he received them as contumelies and upbraidings of his own impatience And thus the word is to be taken in this place either Lest her continual coming shame me or Lest she coming so oft at last let loose her tongue to contumelies and railings at me But the former is the most proper sense most agreeable to the acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred dialect being the Greek of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Psal 103. 9. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 1 Thess 2. 16. signifies long duration or continuance and is ordinarily rendred for-ever and answerable exactly to the designe of the Parable set down v. 1. that we ought to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that by doing so we should make God ashamed as it were to deny or cast off our importunity Hence it is that the Fathers in their prayers and speeches to God use the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put thee to shame to wit by continual importuning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Basils Liturgie I put thee to shame thou that art the onely good So in the Psaltery of the Greeks in which there are so many prayers mix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vnlesse O Lord thy goodnesse put thee to shame that is extorted this from thee Which expression of theirs as it referres without all doubt to this of S. Luke and is but another way of paraphrasing Gods being wrought on by way of importunity so it is a clear evidence of the truth of what hath been said of the notion and importance of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place V. 7. Though he bear long The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is best found by comparing the verse with Ecclus 35. 19. where speaking of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mighty one will execute judgement and will not delay nor be slack toward them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience or long sufferance signifies slacknesse in punishment or deferring of it And so that verse there is but a paraphrase of this The difference is 1. that this is by way of Interrogation which we know serves onely to increase the force of the Affirmation and 2. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close is in the Participle which though it be easily supplied with the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily understood yet in very ancient copies as that most ancient one in the Kings Library and so in that which S. Chrysostome and Antiochus and the ancient Translator and also the Syriack and Arabick made use of it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the sense is complete Doth he delay or Is he slack toward them or in doing justice to them Certainly he shall not See Theophylact The occasion of Christs saying this in this place may seem to be to take off the great stumbling block from the Disciples or converted Jews who as yet saw nothing but afflictions toward themselves and Christ were persecuted for Christianity whereas the Jews that held out against Christ continued prosperous in it To these our Saviour both here and ch 21. 28. gives assurance that an heavy vengeance shall light upon this nation that it shall be utterly laid wast that the Jewish religion which as long as it lasted seemed a great prejudice against the faith and doctrine of Christ shall be destroyed that the persecuted believers shall be delivered and this that should suddenly come to passe within the age of some that then lived Mat. 16. 28. Mat. 26. 64. and Joh. 21. 22. To the same purpose it is that the Apostles in their Epistles when they speak to these converted Jews scattered abroad upon the persecution in Judaea do very frequently mention the suddennesse and certainty of this vengeance on the Jews and destruction of their Temple and worship as an argument of great force to keep those converts in their faith who as
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
encrease of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming into the world see Joh. 12. 46. I came a light into the world directly parallel with this here Only here it is to be observed that this coming into the world doth not referre to Christs birth in the world but to the manifestation of him to the world his entring on his office of preaching the will of God to them So as his coming may be all one with his being sent that is his Commission from God to declare his will unto the world as Joh. 8. 42. I came not of my self but he sent me So c. 18. 37. For this was I born and for this I came into the world where as coming into the world differs from birth so is it in the next words specified what it peculiarly belongs to I came into the world that I may bear witnesse to the truth Thus it is used in the other word sent of the Apostles where it cannot possibly by understood of their birth Joh. 17. 18. As thou hast sent me into the world so also have I sent them into the world So 1 Tim. 1. 15. Jesus Christ came into the world and here Joh. 11. 27. I believe that thou art Christ the son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cometh into the world which was certainly designed by Martha as an expression of her belief that he was the Messias V. 13. Born not of blood To be born of any thing signifies to receive his beginning or principle of life and motion from any thing and so here to be born of God is to have received some speciall influence from him and proportionably to be a son of God is that state which is answerable to such a principle a life proportionable to such a beginning that higher pitch of Christian living now under the Gospel And in oppostion to that First those That are born of blood which is the livelyest expression of our corrupt birth or naturall estate are those that live the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that natural heathen first life saith Clemens Alexandrinus the life of the naturall man Secondly Those that are born of the will of the flesh are carnal men those that follow their own vicious carnal will and Thirdly Those that are born of the will of man though literally that may note those that are adopted by man yet by way of Accommodation and so as may be agreeable to the former phrases they seem to be those that by the influences of that higher rational principle live according to the rule of rational nature that is of unregenerate morality to which the rules of Christs law superadding much of light and perfection the believers and receivers of Christ are here defined to be those that live according to those rules that higher principle and so are said to be born of God and not according to any of these lower states V. 14. Dwelt What is meant by Gods being said to be present or to appeare in the Old Testament hath been express'd Mat. 3. k. to wit that the Angels which are the courtiers of heaven doe appear as they are wont to doe in some shining glorious manner This is wont by the Hebrews to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation or presence of God and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing So Num. 16. 10. the glory of the Lord appeared and v. 42. the cloud covered and the glory appeared and God speaks from thence So when the glory is said to be departed from Israel 1 Sam. 4. 21. 't is clear that by glory is meant the presence of God which was signified by the Aâ—k and so in many other places see Note on 1 Pet. 4. f. and 2 Pet. 1. 3. and 17. Rom. 9. c. So Rev. 21. when it had been said of the New Jerusalem that 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of God with us v. 3. that being repeated again v. 11. is said in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the glory of God See Rev. 21. 23. also And because this appearance of God in the flesh was the most visible permanent and so remarkable appearance wherein he ever exhibited himself among us therefore it is that here 't is express'd as it were by the Schechina by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had his Tabernacle pitch'd among us the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming immediately from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and differing from it only by the Greek termination agreeable to that Prophecy of Noah Gen. 9. 27. in the Targums understanding of it that God should dwell in the tents of Sem that is saith that Chaldee Paraphrast that his Schechina should inhabite in the tabernacle of Sem. The same is express'd here again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other part of the verse the glory and so most probably 1 Pet. 4. 14. and Joh. 12. 4. which is the other expression of the presence of the divine majesty and accordingly Procopius on Isa c. 40. interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord to be the son who saith he is above all creatures of the same divinity with the father but especially being man is capable of this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. always working miracles and transforming the creature by his word and bringing salvation to all at this his appearance Tit. 2. 11. For though this incarnation of Christ was the greatest humbling of him yet was it neverthelesse the greatest manifestation of his glory never so much of the Divine power and glory was seen upon the earth as in this Thus Joh. 2. 11. Christs working miracles is said to be the means of manifesting his glory that is of evidencing the inhabitation of the God head in them Ib. As of the only begotten For the signification of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostomes note is worth reciting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a note of similitude or comparison but of confirmation and unquestionable definition as if saith he the Evangelist had said we saw his glory such as became and was fit for the only begotten and true natural son of God the king of all To the same purpose saith Adrian in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Scripture p. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two ways First By way of comparison And Secondly Of confirmation and as an instance of the latter he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly God is good to Israel Psael 73. 1. and this text where saith he 't is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the true only begotten son V. 15. Was before me What is the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the New Testament may here be fitly defined 1. It signifies in many places being spoken of a person or
breaking out into a very inordinate expression our Saviour wholly disliked as to the present expression of it meaning not to undertake any such employment And for the faith it self that he justly suspected would turn into malice when they should see this their hope of temporall deliverance and revenge frustrated and therefore he retired departed out of their hands â—o a mountain alone V. 27. Labour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour here seems to answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having here an Accusative case after it and that signifies to acquire parare comparare quaerere acquirere colligere possidere lucrari and is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 12. 5. and Gen. 31. 1. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquisivit and Deut. 8. 17. in stead of My hand hath wrought me all this strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath gathered or acquired me these riches So Ezech. 28. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast made the gold and silver in thy treasury the Targum have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast gathered c. and thus Lu. 19. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy pound hath made or wrought that is hath gained acquired ten or five pounds Thus in Palaephatus Parius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he got himself food sibi victum comparavit Another notion there is of the word 1 Cor. 9. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that work or labour or prepare holy things according to another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 't is applied to a sacrifice or feast or office and then it notes observare celebrare praeparare aptare ordinare disponere to prepare or fit or dispose but that belongs not to this place V. 28. Work the works of God That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here the tasks or commands of God is not only evidenced by the Context but is the affirmation of Procopius in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the work of God the task which God prescribes us that you believe on him whom he hath sent the very place that immediately followes here v. 29. V. 37. The Father giveth me What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what my Father giveth me may thus be discerned Psal 2. 8. there is a prediction or prophecy of Christ of whom in the words immediately precedent it is said Thou art my son this day have I begotten thee v. 7. that God will give him the heathen for his inheritance and the utmost parts of the earth for his possession where we discern what kind of giving is here meant giving for an inheritance or possession and that is for Christ to be Lord or owner of them and they as possessions subject to his power and dispose And this is done in the conversion of them see Note on Rev. 2. 0. Of this possession of his we find mention Tit. 2. 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people for a possession and those are to be purified by Christ and his life given for them that he might redeem them from all iniquity But who they are that are thus said to be given to Christ by God will first appear Negatively 1. not any peculiar number of men absolutely without all respect to any qualifications chosen by God to eternall life for it is apparent and expresly affirmed of one of this number that he was finally lost Those whom thou gavest me saith Christ I have kept and none of them is lost save the son of perdition Joh. 17. 12. where through his own wretched default one of those who had by God been given to Christ totally and finally departed and was lost from him Secondly Not those that are already Actually believers or by God looked upon as such For of these that are here given to Christ it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall come unto me Where coming to Christ is believing on him and is a consequent of Gods giving them to Christ not antecedent to it and therefore when they are given to Christ they are not looked upon as believers already but those which will be such By these Negative considerations the Positive will I suppose be best collected That they that are so qualified and disposed as that Christ being proposed and revealed to them they will follow him come to him become his disciples those are they whom God gives to Christ For there is a sort and temper of mind which is most agreeable and proportionable to the believing on or receiving of Christ which they that have are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit or prepared or disposed for the kingdome of God Lu. 9. 62. such as in that place are ready and willing to undergoe Christs conditions to part with all and follow him and contrary to these are they that are not worthy of eternall life Act. 13. 46. and of such Christ saith that they are not far from the kingdome of God and that of such is the kingdome of heaven and S. Luke that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed in a readinesse for eternal life see Note on Act. 13. 〈◊〉 If it be demanded what temper this is I answer it is the honest heart described in the parable of the seed desiring sincerely to know the truth and to doe Gods will c. 7. 17. probity of mind and an eminent branch of that humility the temper resembled by the little children whose innocence and humility is so remarkable and of those poor in spirit is the kingdome of God the Christian state made up Mat. 5. 3. and those are Evangelized peculiarly that is wrought on by the preaching of the Gospel and God gives grace to the humble but resists the proud refractary confident person and accordingly it is set down as the character of the Gospel that God hath chosen the foolish things of the world the weak the base the despised 1 Cor. 1. 27 28. And so of them that are thus qualified it is here truly said that as God gives them to Christ for his portion the men that are to be his subjects the Israelite indeed in whom there is no guile is the fittest to be a disciple So when Christ calls all to come unto him these shall actually come as soon as ever Christ is revealed to them they receive him As Josephus speaking of Christ Ant. l. 18. c. 4. saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a teacher of those men that did with pleasure receive the truth Or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as were in this sense disposed to eternal life believed Act. 13. 18. and as Christ saith expresly here c. 7. 17. that if any man will 〈◊〉
to understand the books of the Law and Scriptures so well having not been brought up in the schools of the prophets see note on Mat. 5. g. 16. Jesus answered them and said My doctrine is not mine but his that sent me Paraphrase 16. What I teach is not from my self but from God that hath sent me 17. If any man will doe his will he shall know of the doctrine whether it be of God or whether I speak of my self Paraphrase 17. Any man that hath a willingnesse to doe Gods will how contrary soever it be to his own that hath a readinesse to serve God in Gods way and is not wedded to his own see c. 6. note d. that man and none but he is likely to passe a right judgment on my doctrine whether it be of God or no. 18. He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Paraphrase 18. For that man will thus judge He that pretends to be sent by God when he is not alwaies seeks his own advantages somewhat of glory or profit to himself But he that labours only the bringing honour to God and in pursuit of that doth what is most contrary to his own interests conceals nothing though it cost him never so dear to declare it He is worth believing or deserves to be believed having no false designe an what he doth no deceit or guile in him 19. Did not Moses give you the law and yet none of you keepeth the law why go ye about to kill me Paraphrase 19. But 't is otherwise with you You are not of that making v. 17. That law which your own beloved Moses gave you and for the maintaining of which you have so much zeal and hate me as a breaker of it ye doe not your selves observe ye doe not the most of you live according to the rules of it If ye did ye would not be so forward to embrue your hands in my blood who have no way offended against you or that This concludes you not likely to judge what doctrine is of God A man must have purged and regulated affections to doe so see c. 6. note d. 20. The people answered and said note b Thou hast a devil who goeth about to kill thee Paraphrase 20. art certainly mad to talk thus 21 Jesus answered and said unto them I have done one work and ye all marvell Paraphrase 21. I cured one on the sabbath day and ye wondred I would doe so were angry v. 23. 22. Moses note c therefore gave unto you circumcision not because it is of Moses but of the fathers and ye on the sabbath day circumcise a man Paraphrase 22. I shall give you an account of this by remembring you of circumcision given you by Moses not by Moses originally but in practise before his time in Abraham to whom it was commanded by God Now this law you observe so carefully that if the eighth day fall upon a sabbath day you then circumcise the child on that day for all that 23. If a man on the sabbath day receive circumcision that the Law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the sabbath day Paraphrase 23. If then you doe a wounding bloody work about a part of a man in circumcision on the sabbath day and yet think that you break not the law of the sabbath by so doing may not I without being hated and opposed by you doe a work of charity and mercy to an entire whole man in working a cure on him on the sabbath day 24. Judge not according to the appearance but judge righteous judgment Paraphrase 24. Judge according to the depth of reason and justice and not on every slight colour of probability 25. Then said some of them of Jerusalem Is not this he whom they seek to kill Paraphrase 25. whom the chief of the Jewes would fain put to death 26. But lo he speaketh boldly and they say nothing unto him Doe the Rulers know indeed that this is the very Christ Paraphrase 26. And behold he openly in the Temple in the presence of all see note a. disputeth and avowes his actions and they have nothing to lay to his charge which he doth not give a most satisfying account of Are they of the Sanhedrim perswaded and satisfied in mind that he is indeed the Messias sent from God 27. Howbeit we know this man whence he is but when Christ cometh no man knoweth whence he is Paraphrase 27. This were very strange for we are assured of the contrary in that we know his birth and parentage But for the Messias we are taught that he must be one whose parentage is not known 28. Then cried Jesus in the Temple as he taught saying Ye both know me and ye know whence I am and I am not come of my self but he that sent me is true whom ye know not 29. But I know him for I am from him and he hath sent me Paraphrase 28 29. To this Jesus answered aloud I know your meaning when you say You know whence I am viz. that you know the family whereof I come But there is a farther truth also in your words By my works and name and speeches you may if you will know whence I am Just Mart. qu. 140 ad orth and indeed I come not in mine own name nor on mine own errand but on his whose testimony of me cannot deceive but him you doe not so know as to be competent judges what is his will what is lawfull and acceptable in his sight what not see v. 23. but I who come with commission from him doe thus know him 30. Then they sought to take him but no man laid hands on him because his houre was not yet come Paraphrase 30. the time wherein he was to suffer being not yet come God restrained or diverted them from it 31. And many of the people believed on him and said When Christ cometh will he doe more miracles then these which this man hath done Paraphrase 31. If he be not the Messias t is strangè for when the Messias comes he will not cannot in all probability doe greater miracles then he hath done already 32. The Pharisees heard that the people murmured such things concerning him And the Pharisees and chief priests sent officers to take him Paraphrase 32. upon this intelligence the Pharisees very zealous of their traditions and they of the Sanhedrim fearing their authority might be diminished by him 33. Then Jesus said unto them Yet a little while am I with you and then I goe unto him that sent me Paraphrase 33. T is but a small time that I shall continue here and when I depart I shall return to my Father from whom I came 34. Ye shall seek me and shall not find me and where I am thither ye cannot
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
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
himself shall joyne together with the Jewes to destroy me and when they doe so shall find nothing to lay to my charge nor indeed have they power to doe me any hurt Satan whose office it is to be Gods executioner on sinners finds no sinne in me so to punish and so could not put me to death but that in obedience to my Fathers will I mean voluntarily to lay down my life Arise from table let us be gone meet whatever comes and to shew you how willing I am to lay down my life let us goe to the place where Judas waits to betray me ch 18. 3. Annotations on Chap. XIV V. 15. Love The notion of loving God in Scripture but especially in the New Testament seems most fitly to be taken from one most eminent act and expression of love amongst all men viz. that of doing those things which are esteemed most gratefull and acceptable to the beloved either as tending most to his good or any other way most desirable to him For this indeed is the one expression of loving one another all other being effects of love to our selves But because God wants no contributions of ours to the advancing of his good or indeed of his glory and our onely way of doing gratefull things to him is our performing what he commands therefore it is consequent that our obedience to the will or commands of God in the highest and most perfect manner is styled the loving of him being indeed the prime if not only way of demonstrating our love to him So here If ye love me keep my commandements if ye are so affected to me as to desire to gratefy me obedience to all my precepts is the way of doing it So v. 21. He that hath my commandements and keepeth them he it is that loveth me c. and I will love him and as the most gratefull thing to him that can be done from one lover to another I will shew my self to him So v. 23. If any man love me he will keep my word my father shall love him and we will as the most gratefull obliging thing again come to him and make our abode with him and so v. 24. 1 Joh. 2. 5. He that keeps my word in him is the love of God made perfect and ch 5. 3. this is the love of God that we keep his commandements And so saith Christ ye are my friends if ye doe whatsoever I command you From whence it is that as in some places compared together love is equivalent or parallel to keeping the commandements of God as Exod. 20. 5. Deut. 5. 9. Gal. 5. 6. compared with 1 Cor. 7. 19. and disobedience to enmity Rom. 8. 7. Jam. 4. 4. so the whole condition available to our acceptation with God and salvation is oft express'd by this style of Love And because those duties that are to be perform'd to God immediately are most acceptable and gratefull to him but especially that of confessing him and in despight of dangers and death it self keeping close to him therefore that is many times express'd by loving of Christ 1 Cor. 8. 3. 16. 22. Ephes 6. 24. Ja. 1. 12. Revel 2. 4. Another notion there is of the love of God a desire of union and neer conjunction with him but this but seldome look'd on in the Scriptures V. 16. Comforter The word Paraclete in the Greek comes from a word of a large and so ambiguous signification and consequently may be rendred advocate exhorter or comforter and every one of these doe fitly accord to the offices of the Holy Ghost among the Apostles on whom he was to descend and ever since in the Church and therefore ought not to be so rendredby any one of these as to exclude the others but to be left in the latitude of the signification which belongs to the Greek word Yet the truth is one notion there is of the word which seems to be especially referr'd to both here when he is called Paraclete and c. 16. 8. as shall there appear and that is the first notion that of an advocate or interlocutor an advocate of the Christian's cause with God Rom. 8. 26. and so also with men teaching the Apostles what they shall say when they are brought before Kings c. Mat. 10. 20. and an advocate or actor of Christs cause against the world of unbelievers and crucifiers Joh. 15. 26. and efficaciously convincing the adversaries Joh. 16. 8. and this is the notion of the word retained among the Talmudists who continue the Greek word without the termination and set it in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accuser And proportionably to what is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must I suppose be resolved of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9. 31. not that it be restrained to note comfort particularly but be taken in the latitude for the whole work of the ministery to which the Apostles were set apart and consecrated and enabled by the Holy Ghosts coming down upon them and so indeed the word is generally used in the Acts to denote the preaching of the word speaking to the people as the Apostles did in the synagogues or elsewhere to tell them their duty of all kinds So Act. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summe of his speech or sermon to them all was that they should cleave unto the Lord. So Act. 14. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching to or interceding with them to abide in the faith and 15. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 22. with much speech they exhorted or taught or preach'd to the brethren So ch 16. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they preach'd to or exhorted them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 15. a word of exhortation according to their custome of saying something seasonably to the people at their publick assemblies after their reading of the Law c. So Act. 15. 31. the whole message of the Synod at Jerusalem and their decision of the controversie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortation V. 20. And I in you The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this writer especially hath oft a peculiar elegancy in it and is not fully understood but by adding the word So in the rendring of it so also I and then it hath an influence on the former part of the period and makes that the first part of a similitude or comparison as it is it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second Thus it is oft in other places see c. 6. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he remaineth in me so also I in him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God abides in him so he also in God and again v. 16. and here in this verse where two parts not three of conviction seem to be set down as the effects of Christs resurrection c. 1. They shall
this world and all I beseech for them is not that they should be taken hence from preaching it to the world but preserved constant in all affliction that they fall not off from thee nor miscarry in the approaching danger see v. 12. c. 18. 9. but live to testifie thy truth to the world 16. They are not of the world even as I am not of the world Paraphrase 16. They will not be for the world to like or entertain any more then I have been 17. Sanctifie them through thy truth Thy word is truth Paraphrase 17. Be thou pleased therefore to set them apart to fit them and consecrate them for the preaching of thy truth the Gospel See v. 19. and S. Chrysostome 18. As thou hast sent me into the world even so have I also sent them into the world 19. And for their sakes I sanctifie my self that they also might be sanctified through the truth Paraphrase 18 19. For to this office and undertaking they are sent by me as I was by thee see c. 20. 21. therefore I intercede and withall I offer my self up a sacrifice for the consecrating of them that they may doe as I doe venture their lives in the preaching thy will and by this offering of mine as the ceremony of their consecration be consecrated or set apart for that function 20. Neither pray I for these alone but for them also which shall believe on me through their word 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me Paraphrase 20 21. And what I beg for them I beg also for all succeeding believers which shall by them hereafter be brought to the faith and succeed them in the government of the Church that they also may accord and continue uniformly in one faith and doctrine that which I from thee have taught and this by obeying our example following the copie which we have set them by agreeing one with the other in all things that so this agreement of all thee and me and them may be a powerfull means of convincing the world that I am sent by thee which the diyisions and dissensions of my disciples may bring into suspicion 22. And the glory which thou gavest me I have given them that they may be one even as we are one Paraphrase 22. As for my disciples to whom he returns again the 20th and 21th verses being included in a parenthesis see c. 6. note d. To this end I have furnished them with the power of working miracles called the glory of God c. 11. 40. and the glorious things done by him Luc. 13. 13. that they may preach this doctrine Doe thou therefore sanctifie them also that as I have been able to doe whatsoever works of power thou are able to work so they may be able to doe also through the presence of our power working in them 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as hast thou loved me Paraphrase 23. I working in and enabling them as thou dost me that they may be thus sitted and consecrated to their office in being partakers of the same miraculous power and through zeal to thy truth conferre all their endeavours to the propagating thereof And this as it may appear to be an effect of thy favour toward them in like manner as it was to me will be a means of convincing the world that thou hast sent me and in like manner them also because such power can be had from none but thee 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Paraphrase 24. And for all that thus sincerely come from thee to me which from being thy servants come and receive and believe in me see c. 6. note d. obey my message also for them I pray that they may follow me to heaven that they may manifestly see the honour wherewith thou hast magnified me an effect of thine infinite love toward me before all eternity and not look on me any longer as a mortall passible man such as now I am see v. 5. 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Paraphrase 25. And yet for all this righteous Father the rulers and great men of the world doe not acknowledge thee after all thy goodnesse to them as appears by their not receiving of me who am sent by thee But as I have received the Revelation of thy will known thy secret counsels so though the world have not yet these disciples of mine for whom I now pray have been convinced and acknowledge that I come from thee 26. And I have declared unto them thy name and will declare it that the love wherewith thou hast loved me may be in them and I in them Paraphrase 26. And therefore I have revealed thee and thy attributes and purposes to them and will doe so still that as thou hast express'd thy love to me so I may expresse mine to them and enable them to work the same works that I am able to work CHAP. XVIII 1. WHen Jesus had spoken these words he went forth with his disciples over the brook Cedron where was a garden into the which he entred and his disciples 2. And Judas also which betrayed him knew the place for Jesus oft times resorted thither with his disciples Paraphrase 2. knew that to be the place where Jesus used to be and where he would be found at this time 3. Judas then having received a band of men and officers from the chief priests and Pharisees cometh thither with note a lanthorns and torches and weapons Paraphrase 3. Judas therefore furnishing himself with a band of souldiers and some of the ministers of the Sanhedrim cometh to that place with candles and lamps many of both sorts which though it were full moon might yet be needfull by reason of clouds and withall weapons to apprehend when they had found him 4. Jesus therefore knowing all things that should come upon him went forth and said unto them Whom seek ye Paraphrase 4. Jesus therefore knowing all that was done by them and what was approaching to him 5. They answered him Jesus of Nazareth Jesus saith unto them I am he And Judas also which betrayed him stood with them 6. As soon then as he had said unto them I am he they went backward and fell to the ground Paraphrase 6. the souldiers c. 7. Then asked he them again Whom seek ye And they said Jesus of Nazareth 8. Jesus answered I have told you that I am he If therefore ye seek me let
from the beginning v. 24. that is from the beginning of Christs appearing among them at his Baptisme when the Holy Ghost thus descended was such a truth as they were never to part with And so v. 27. the unction again that is that which God had afforded them to demonstrate that Jesus was the Messias teacheth you of all things that is gives you assurance of the truth of the Gospel of Christ and is truth and not a lye that is infallibly true and fit to be confronted unto and to fortifie you against all those that come to deceive you v. 26. CHAP. XI 1. AND the Apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God Paraphrase 1. Christians in Judaea heard that the people of other nations which were not Jews had embraced the doctrine of Christ 2. And when Peter was come up to Jerusalem they that were of the circumcision contended with him 3. Saying Thou wentest in unto men uncircumcised and didst eat with them Paraphrase 2 3. And at Peter's coming to Jerusalem the Jewish Christians who though they were converted to Christianity yet still continued constant to the observation of the Mosaicall law of circumcision of abstaining from unclean things and the conversation with men of any other nation c. accused him that he conversed freely with those that were not circumcised Cornelius c. and eat with them which the Jews count absolutely unlawfull 4. But Peter rehearsed the matter from the beginning and expounded it by order unto them saying Paraphrase 4. And Peter thus made his Apology giving an exact account of all that had befalne in this matter 5. I was in the city of Joppa praying and in a trance I saw a vision a certain vessel descend as it had been a great sheet let down from the heaven by four corners and it came even to me Paraphrase 5. See note on c. 10. d. 6. Upon the which when I had fastned mine eyes I considered and saw four-footed beasts of the earth and wild beasts and creeping things and fowls of the aire Paraphrase 6. beasts and fowls and creepers of all sorts clean and unclean 7. And I heard a voice saying unto me Arise Peter slay and eat Paraphrase 7. make no distinction of clean and unclean but eat freely of any which thou seest 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth Paraphrase 8. I have always observed this distinction commanded by the law of Moses and must not now break that law whatsoever thou seemest to command me 9. But the voyce answered me again from heaven What God hath cleansed that call not thou common Paraphrase 9. 'T was God that made that distinction by his law to the Jews and there is no naturall turpitude in eating any kind of meat save onely as it is prohibited by God and therefore God that made that law abrogating it again and making all meates clean or free to be eaten thou art not to think any interdict lyes on any but freely to eate of all 10. And this was done three times and all were drawn up again into heaven 11. And behold immediately there were three men already come unto the house where I was sent from Caesarea unto me Paraphrase 11. And as soon as I had seen this vision there was a thing fell out which made me discern to what end this vision was designed not onely to reveal to me the lawfulnesse of eating all sorts of meats but more principally of conversing with and preaching the Gospell to the Gentiles for 12. And the Spirit bad me go with them nothing doubting Moreover these six brethren accompanied me and we entred into the mans house Paraphrase 12. And the Spirit of God by a secret afflation or incitation See note on c. 8. f. commanded me to make no scruple this was the interpreting of my vision to me but freely to go along with them though they were not Jews or circumcised Proselytes And these six men converted or Christian Jews went along with me and we all went into the house of Cornelius a Gentile but Proselyte of the Jewes though uncircumcised 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter Paraphrase 13. And he told how in a vision received from an Angel in this house of his and might not we enter where an Angel had been before us sent by God immediately as we also were he was commanded to send to Joppa for Simon Peter to come to him 14. Who shall tell thee words whereby thou and all thy house shall be saved Paraphrase 14. Who said the Angel shall teach thee that doctrine by believing and embracing of which thou and all thy family if they believe also shall be made heires of everlasting salvation 15. And as I began to speake the holy Ghost fell on them as on us at the beginning Paraphrase 15. And I had not long discoursed with them and preached the Gospel of Christ but the holy Ghost came down see c. 10. 44. upon Cornelius and his company either in the same manner or with the same effects as he did upon us Apostles Act. 2. presently after the ascension of Christ before we entred upon our office 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost Paraphrase 16. And I could not but apply to these also what Christ said to us viz. that John Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another which should befall us and some others see note on c. 1. a. the descent of the Holy Ghost upon us 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God Paraphrase 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing stedfast to the faith of Christ so long attending him as his constant disciples when that which we look on as the solemnity of our mission or Apostleship the descent of the Holy Ghost hath been also allowed to them it must have been a downright disobedience to God if I had made a scruple to receive them into the Church or indifferently to preach unto or converse with them 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life Paraphrase 18. With this account of Peters they were satisfied and blessed God for that communicativenesse of his goodnesse that he had afforded the same mercy to the Gentiles as to the Jewes that if they will return and amend and receive Christ they shall be saved and that he had
more men or by the whole Church So Chrysostome speaking of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he presently constitutes them And Socrates of Constantine in the twentieth year of his reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the thirtieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both noting the constituting or creating of Caesar a work of the Emperour onely So Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the person of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Master hath constituted me over all his house So Zacharias Bishop of Mitylene speaking of Gods creating of man as a King and guest for whom a palace and a feast were before prepared he expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was chosen sure not by the suffrages of many but by God the one Creator and set forth to be both the King and the guest of the good things which the Great Master of the feast had set before him Of this accepâ—ion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a controversie there is between the two great Scholiasts on the Canons Zonaras and Balsamon Zonaras on the first Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a Bishop be ordained by two or three Bishops makes this Scholion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now adaies the office of praiers and invocation of the holy spirit at the consecration of any is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Bishops stretching out his hand and blessing the person ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but anciently the election it self was so called for when the multitudes of the cities had power to choose their Bishops they assembled and some chose one some another and that the greater part of suffrages might carry it it is said that they that made the choice stretcht out their hands and so the suffrages were numbred and he that was chosen by most was advanced to the dignity and thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken And accordingly saith he the Fathers of the Councils are found to use the word calling election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Council of Laodicea Can. 5. saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be in the presence of the Catechumeni meaning elections by that word How unfitly this Scholion is applied to the first Apostolical Canon will be easily judged when it is remembred that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that Canon and sure that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiently and long enough before Zonaras's writing is certainly used for Ordination or Consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initiation to the Episcopal office by imposition of hands and not any popular or whatever kind of election And therefore Balsamon coming to give account of this Canon and seeing this Scholion of Zonaras before him gives it without naming him the due refutation thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Apostolical Canon speaks of that Ordination which is done by the Bishops in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the election as some said following some unwritten reports in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities for though in the 10. it should be the 5th Canon of Laodicea the Fathers command that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be in the presence of the Catechumeni and from thence some supposed that this Canon speaks of election yet I believe they say not well because the ordination which is performed in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the praiers belonging to initiation is done though there be never so many there which concludes that this Apostolick Canon belongs to Consecration though the Laodicean do not And again the 4th Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least by three the rest signifying their consents by writing I cannot think how some could understand this Canon of the election of a Bishop which appoints that it shall be done by two or three and so possibly by two not necessarily by three Bishops By this it is evident that Zonaras if as his premisses prepared for it so he concluded according to them that in the Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be understood of election and not of ordination was foully mistaken But the truth is the conclusion of his Scholion seems to look another way citing that Canon of Nice which being of Elections appoints them to be by three at least whereas this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contents it self with two or three and in his Scholion on that Nicene Canon 4. his conclusion is express that the Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls consecration and imposition of hands by that title and so not election So Harmenopulus on his Epitome Can. The Apostolical Canon is of consecration and imposition of hands the Nicene of election And so all his premisses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election are utterly aliene from the Canon which he had before him and his observation as far from truth that it was in latter times onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to signifie Ordination His own words conclude rather the direct contrary that at the time of the writing the first Apostolical Canon which by all is acknowledged genuine and so written not long after the Apostles daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken in the sense of Ordination and that long after that in the Council of Laodicea 't was used for election And it may be worth observing that he that had taken such unseasonable pains to prove it was taken for election had no proof for it in all antiquity but onely that one Canon of Laodicea where indeed it is evidently used in that sense but whether of any other election save by the Bishops to whom it evidently belongs in the 4th Nicene Canon in the presence of the people excluding the audientes from them to receive testimonie of the lives of those who were to be chosen appears not by that Canon In the Nicene Canon 4. the difference is clear between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituting by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election in the beginning of the Canon and then after that regularly performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination in the end of it And by that we may understand Theodorets meaning Eccl. Hist l. 5. c. 23. when he saith the Canons forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a Bishop have ordination without three Bishops not that there must needs be three Bishops to impose hands for that is contrary to the Apostolical Canon which is content with two and yet is by Zonaras himself reconciled with the Nicene that requires three at least but that there must be three at least personally present at his election and that with the concurrence
great while and saw no harm come to him they changed their minds and said that he was a God 7. In the same quarters were possessions of the chiefe man of the Island whose name was Publius who received us and lodged us three dayes courteously Paraphrase 7. house and lands where resided the Governour 8. And it came to passe that the father of Publius lay sick of a fever and of a bloody flux to whom Paul went in and prayed and laid his hands on him and healed him Paraphrase 8. an excoriation of the guts 9. So when this was done others also which had diseases in the Island came and were healed 10. Who also honoured us with many honours and when we departed they laded us with such things as were necessary Paraphrase 10. And they presented us and gave us great rewards 1 Pet. 3. c. and at our departure furnished us with all necessaries for our journey 11. And after three moneths we departed in a ship of Alexandria which had wintered in the Isle note c whose signe was Castor and Pollux Paraphrase 11. which was called the Dioscuri 12. And landing at Syracuse we tarryed there three dayes 13. And from thence we fet a compasse and came to Rhegium and after one day the south-wind blew and the next day we came to Puteoli 14. Where we found brethren and were desired to tarry with them seven dayes and so we went toward Rome Paraphrase 14. some Christian professors who would needs stay us with them a week after which we parted from them and advanced toward Rome See Joh. 6. 17. 15. And from thence when the brethren heard of us they came to meet us as far as note d Appii forum and the note e three Taverns whom when Paul saw he thanked God and took courage Paraphrase 15. And when we were come toward Rome as farre as Appii forum and Tres Tabernae the Christians in Rome hearing of our approach came out to meet us 16. And when we came to Rome the Centurion delivered the prisoners to the Captain of the guard but Paul was suffered to dwell by himself with a note f souldier that kept him Paraphrase 16. Common gaoler to secure them but let Paul stay in a private house onely with a souldier to guard him 17. And it came to passe that after three dayes Paul called the chief of the Jewes together And when they were come together he said unto them Men and brethren though I have committed nothing against the people or customes of our fathers yet was I delivered prisoner from Jerusalem into the hands of the Romans Paraphrase 17. And after he had been there three dayes he desired to speak with the rulers of the Consistory which the Jewes then had at Rome see note on Joh. 1. e. and when they came to him he said unto them Countreymen though I have done nothing contrary to the lawes or customes of the Jewes yet was I by the Jewes at Jerusalem apprehended and accused before the Roman Procurator 18. Who when they had examined me would have let me goe because there was no cause of death in me Paraphrase 18. no capitall accusation brought against me 19. But when the Jewes spake against it I was constrained to appeal unto Caesar not that I had ought to accuse my nation of Paraphrase 19. onely to clear my self not to lay any thing to the charge of any of my countreymen 20. For this cause therefore have I called for you to see you and to speak with you because that for the hope of Israel I am bound with this chain Paraphrase 20. asserting the resurrection of the dead which is the result of all the promises of God to the Jewes and that that every true Israelite depends on I am thus imprisoned 21. And they said unto him We have neither received letters out of Judaea concerning thee neither any of the brethren that came shewed or spake any harm of thee Paraphrase 21. Christian Jewes made any complaints against thee 22. But we desire to hear of thee what thou thinkest for as concerning this Sect we know that every where it is spoken against Paraphrase 22. this profession and doctrine of Christianity we know that it is generally opposed by our brethren the Jewes 23. And when they had appointed him a day there came many to him into his lodging to whom he expounded and testified the kingdome of God perswading them concerning Jesus both out of the Law of Moses and out of the Prophets from morning till evening Paraphrase 23. he preached and made known at large the doctrine of the Gospell demonstrating from the Law of Moses and the prophecies that were of force among the Jewes the agreeablenesse and truth of the whole Christian religion 24. And some believed the things which were spoken and some believed not 25. And when they agreed not among themselves they departed after that Paul had spoken one word Well spake the holy Ghost by Isaias the Prophet unto our fathers Paraphrase 25. And when by this difference of minds there began to be some falling out or arguing on both sides v. 29. between them they departed Paul telling them at their departure that this unbelief of their's was a thing which the Prophet Isaias had punctually foretold 26. Saying Go to this people and say Hearing ye shall hear and shall not understand and seeing ye shall see and not perceive Paraphrase 26. Saying This people of the Jewes will not receive the Gospell 27. For the heart of this people is waxed grosse and their ears are dull of hearing and their eyes have they closed lest they should see with their eyes and hear with their ears and understand with their heart and should be converted and I should heal them Paraphrase 27. For they have contracted a perfect habit of obduration and wilfull deafness and blindnesse to which it is consequent that they will not hearken to any wayes of reformation that should make them capable of mercy 28. Be it known therefore unto you that the salvation of God is sent unto the Gentiles and that they will hear it Paraphrase 28. It is therefore now to be expected by you that we should give over contending with this obduration of yours and preach the Gospell to the heathens and they will most gladly lay hold on it 29. And when he had said these words the Jewes departed and had great reasoning among themselves 30. And Paul dwelt two whole yeares in his own hired house and received all that came in unto him 31. Preaching the kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him Paraphrase 30 31. And Paul was free from close restraint and hired an house to live in and there continued two years and preach'd the Gospell to all that came to him and to those that had already received it superstructed the whole Christian doctrine and this
legimus Confessing the sins of the people he doth it in his own person which we read practised by the Apostle in the Epistle to the Romans that is most probably in this place Thus when 1. Cor. 4. 4. S. Paul had spoken in his own person I know nothing by my self but hereby I am not justified he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes that they might not be puff'd up as counting such schemes and figures as these the most profitable efficacious on the Reader Thus the same Apostle 1 Cor. 6. 12. All things are lawfull to me but all things are not expedient that is those things which are by you look'd on as indifferent if they be yielded to may be very hurtfull in you and 1 Cor. 13. 2. If I have all faith and have not charity that is if ye want charity to your other gifts So Gal. 2. 18. If what I have destroyed I build the same again I make my self a transgressor that is whosoever doth so or whensoever ye do so it must needs be a fault in you Thus Rom. 3. 7. If the truth of God have abounded by my lie unto his glory why am I also judged as a sinner Which words are certainly the personating of an impious objecter which speaks or disputes thus not of the Apostle himself And the same scheme or fashion of speaking or writing is very frequent among all Authors And that it must be so taken here may appear by these evidences First by v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I indeed once lived without the law which can with no appearance of truth be affirmed of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law and must therefore be the personating of a man first considered without then with the Law to whom because the Law is given in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person I being relative to the thou antecedent and so Marcus Eremita De baptism p. 921. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus doe men pervert other Scriptures Read the chapter from the beginning and you shall find that S. Paul speakes not of himself after his baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes the person of unbelieving Jewes And so Theophylact distinctly affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his own person he speakes of humane nature and again on v. 15. he speakes of men before Christs coming though he sets it in his own person Secondly by the severalls affirmed in this chapter which cannot belong to S. Paul For that Paul was at the writing of this a reformed regenerate person there is no doubt and they which would have it spoken by him in his own person make that advantage of this chapter by reconciling those things which are here mention'd to a regenerate state But if we compare the severals which are here mention'd with the parts of a regenerate mans character given by the same Apostle in other places we shall find them directly contrary Here in the 8 th verse he saith that sin had wrought in him 〈◊〉 â—anner of concupiscence whereas of the regenerate man it is affirmed Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts Here in the 9 th verse 't is said sinne revived and I died whereas of the regenerate man 't is said c. 6. 2. How shall we that are dead to sinne live any longer therein Here in the 14 th verse 't is said I am carnal whereas of the regenerate man 't is affirmed c. 8. 1. that he walketh not after the flesh but after the Spirit Here again in that 14th verse 't is said I am sold under sinne of which see Note f. whereas of the regenerate 't is affirmed c. 6. 18. that he becomes free from sinne and becomes the servant of righteousness Here v. 20. sinne dwelleth in me and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplisheth worketh that which I will not like not with my mind or conscience and so 't is said ver 23 24. that the law in the members carries him into captivity to the law of sinne and who shall deliver him from this body of death and so that he is under the power of the law of sinne and death that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 't is affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars then what is here affirmed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the person here thus represented And indeed unlesse sinning against Conscience be the only way of alleviating and not aggravating sinne it is impossible that the doing that ill he would not and the not doing that good he would v. 19 20. can be deemed a fit ingredient in the character of a regenerate man 't is certain this was in the person of Medea made by the Heathens the highest pitch of villany to see and like that which was good and doe the direct contrary see Note f. and therefore cannot in any reason be thought to be the Apostles description of a regenerate man or good Christian Ib. Lust That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coveting here is meant the sin forbidden in the tenth commandement of the Decalogue appears by the end of the verse But how the Apostle can truly say that he had not known it had been a sin if the Law had not told him it was will be all the difficulty To which may be answer'd 1. that the Apostle doth not speak particularly of himself see Note d. but in the person of a Jew or man in generall and then it is not onely true of this but of all other the Commandements of which this one may be set as the instance that the knowledge of sin is by the promulgation of the Law that forbids it But then there may from the Jewish doctrine appeare some reason why the Apostle should rather instance in this commandement then any other For the Jewes before and under Christ's time seeing that there was no punishment judicially appointed for thoughts or desires whether unclean or of getting any thing from their neighbours had resolved this to be no sin and consequently that the tenth commandement was but a Moral proverbial essay or counsel like that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to covet so much as a pin of anothers but not any precept of God or of nature affirming that unlesse it be in case of the worship of false gods no sin is committed by the bare will without some actual commission following it Thus saith Aben-Ezra in the
would be worse with him then before and yet v. 32. as soon as the judgment was removed Pharaoh hardned his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this turn this time also Upon this God sends the sixth plague that of Murrein upon all the cattel of Aegypt c. 9. 6. and the heart of Pharaoh was hardned v. 7. and so still all this while for these six judgments together though Pharaoh were obdurate yet this was not God's hardning his heart but Pharaoh hardens his own heart and will not let Israel goe as the Lord commanded Upon this God sends another judgment that of Boyles and Blaines v. 10. and then 't is said in a new style The Lord hardned Pharaohs heart v. 12. which as it was the very time at first referred to by the prediction of God to Moses c. 4. 21. so was it the judgment implicitly threatned in that speciall warning c. 8. 29. and this God never did till then and therefore as after that warning 't was said that Pharaoh hardned his heart this time also so 't is here said v. 14. that this time this turn now though not before God would pour out all his plagues upon his heart viz. this obduration or the effects of it Upon which followes that passage wherein our common translation hath so much mistaken c. 9. 14 15. not as we read For now I will stretch out my hand that I may smite thee and thy people with the pestilence for the event proves there was no such matter Pharaoh was not smitten with the pestilence nor cut off by that means but drowned in the red sea some time after but thus And or For now I had sent or stretch'd out my hand and I had smitten thee and thy people with the pestilence and thou hadst been cut off from the earth It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense sent or had sent as M r Aynsworth confesses and the learned Paulus Fagius out of the Chaldee Paraphrase Nunc prope erat coram me ut misissem plagam percussissem te deletus esses I was neer stretching out my hand to have sent the plague and have struck thee and thou hadst been blotted out referring probably to the plague of the Murrein at the beginning of the chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 3. and that falling on the cattel might have fallen on him and the people also or else to the Boyles ver 12. which might be plague-swellings and so proper enough to have cut him off But not And in very deed for this cause I have made thee stand kept thee alive to shew or make to be seen so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies my power in thee as when saith Chrysostome a man condemned to death is cut up and anatomized alive that others may be instructed and benefited by that dissection By this then 't is visible what was the point of time wherein 't is truly said of God that he hardned Pharaeohs heart then when 't is said he kept him alive that is after the sixth judgment and a speciall warning before that both contemned by Pharaoh when he had filled up the measure of his obduration and in ordinary course was to be cut off by death and so 't is here added in reference to this example of Pharaoh v. 22. God willing to shew his wrath and make his power to be known to other men that might see or hear of this endured with much long-suffering the vessels of wrath fitted to destruction which notes that he was by himself fitted to destruction when God thus reprieved him at which time also 't is said that he that is God hardned his heart By this observation of the time when God hardned Pharaoh not till after his hardning his own heart six times against Gods signes and judgments will appear what this hardning signifies the total withdrawing of Gods grace of repentance from him in the same manner as when one is cast into hell which Pharaoh at that time had been had it not been more for God's glory to continue him alive a while in that desperate irreversible condition which sure was no whit worse to him but somewhat better and more desirable then to have been adjudged to those flames all that time To this may be added what the Greek Fathers observe that God's giving his respite removing his punishments was all that God positively did toward the hardning of him as saith Theophylact when a Master forbears to punish a wicked servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes him much more wicked as on the other side the great mercy of reforming sinners lives is most effectually wrought by chastisements See Origen Philocal c. 26. This was a notable and withall as farre as we find in Scripture a singular example of God's dealing with an impenitent that had filled up his measure keeping him alive but without all grace and consequent possibility of amending And by this example appears how justly God might now doe the like to the Jewes of that age if so he pleased those who contrary to all his mercies and long suffering continued obstinate resisted all Gods methods by Prophets by Christ himself by the Apostles testifying the Resurrection and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28. and now are justly left to themselves the Gospel taken from them and preach'd to the Gentiles and this upon ends of infinite wisdome first in mercy to them above the proportion of that to Pharaoh that the Gentiles coming in might stirre them up to emulation and so if 't were possible work upon them and 2 ly that if this also prevailed not God might be glorified in their destruction that as Pharaoh by pursuing the Israelites after this came to that most remarkable illustrious destruction in the Red sea so these hardned Jewes persecuting the orthodox Christians and all the false impious professors joyning with them herein might be involved in one common destruction viz. that by Titus and the Roman Eagles the most eminent and notable that ever was in the world V. 28. For he will finish This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 't is in the ordinary copies here only leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the whole world As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here it cannot well accord with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following unlesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in another sense for an Expletive or scilicet not a Causal But the truth is the ordinary reading here beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be the true one so farre but in the processe of it to have some words put in out of the Septuagint viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For without those the King's MS. reads
as a demonstration of the pretiousness of that stone that whosoever depends on it it will never faile him he shall never miscarry that laies all his weight on that foundation CHAP. X. 1. BRethren My heart's desire and prayer to God for Israel is that they might be note a saved Paraphrase 1. And as before c. 9. 1. so now again I must confesse to you my brethren the Christian Jewes that whatever the Jewes believe of me as though I were their enemy there is none more passionately and tenderly affected to them then I am From this it is and nothing else that I doe so heartily desire and pray to God for all that people that they may timely believe and turn unto Christ that so they may be delivered at this time and escape and not be involv'd in the fatal destruction that attends that people and withall be saved eternally by so doing 2. For I bear them record that they have a zeal of God but not according to knowledge Paraphrase 2. For I must testifie this of them that they are very many of them great zelots for their Law as that which is commanded them by God and so in their way zealous to have God obeyed but for want of true knowledge which the Gospel offers them and they will not receive they are mistaken in their zeale are not such zelots as they ought to be 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God Paraphrase 3. For they being not satisfied in the truth of what we teach them particularly of God's way of justifying men under the Gospel and desiring and intending to be justified by the Law their external legal observances they will not part with them and thereupon have refused that Evangelical way of justification which is so much better then that 4. For Christ is the end of the Law for righteousnesse to every one that believeth Paraphrase 4. For Christ hath consummated and reformed the Law of Moses requiring internal in stead of external obediences and hath set up a new way of justification which belongeth to all those that believe and obey him though they doe not perform the Law 5. For Moses describeth the righteousnesse which is of the Law that the man which note b doth those things shall live by them Paraphrase 5. For Lev. 18. 5. the way of being justified under the Law is set down by Moses to be a task of strict performances required of us that he that will be justified by that must never offend against any part of it for upon those terms onely justification is promised there and he that offends once is guilty of all that is hath lost all pretense of justification by that and this every man doth and so this is not so excellent and happy a course that ye should be so fond of it and withall it consisteth of a great burthen of ceremonies and externall performances all required to justifie a Jew before the coming of Christ and Christ that requires the substantiall duties requir'd by those shadowes hath done you no injury to free you from them 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heaven that is to note c bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead Paraphrase 6 7. But that justification which is to be had by the Gospell is not on such strict difficult terms above the reach of our knowledge or our strength that description of the perspicuity and intelligibleness of Gods commands given then by Moses to the people and setting life and death before them Deut. 30. 12. being very fitly appliable to the Gospell viz. that it is neither obscure not such as depends on any difficult performances of ours but on that which Christ hath done for us The Christ by which we are to be justified is not by any paines of ours to be fetch'd down from heaven he came down himself and dyed for us nor is he to be fetch'd out of the abysse by us he is risen again of himself for our justification to obtain pardon for our past sins upon our reformation for the future and to give us grace to doe so and these two being the two main parts of our faith signifie this truth that all that is required of us is by him made very plain to be known and possible to be performed all the difficult part is performed by himself and the easie required of us 8. But what saith it note d The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach Paraphrase 8. But thus the Evangelicall justification is described That which is required of us toward it is within the reach of any ordinary understanding to conceive being proclaimed by us to all that will believe and within the compasse of a Christian to perform through Christ that strengthens him A sort of precepts so agreeable to humane nature and so familiar to our knowledg that thou maist without much pains learn them thy self and teach them others and for thy practice with pleasure and felicity perform them which character cannot so fitly belong to any thing as to the way of faith and new obedience set down in the Gospell which we now preach unto you in opposition to that other of legal performances which had so much of unprofitable weight and even impossibility in it 9. That if thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved Paraphrase 9. And this but of two parts as it were one for thy mouth the other for thy heart v. 8. For thy mouth that if in spight of all persecution and danger that shall attend the profession of the Christian faith thou shalt yet venture all and make profession of it and in thine heart as the principle of Christian practice believe the resurrection of Christ and conform thy practice to that belief in forsaking of sin and arising to new life in imitation of Christ's rising from the grave thou shalt escape this huge judgement impendent on the Jewes and withall be justified and saved eternally 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Paraphrase 10. For the justifying faith is onely that practicall of the heart which must have confession of the mouth go along with it and that shall give you your part in that great delivery see v. 13. and in that eternall rest hereafter 11. For the Scripture saith Whosoever believeth on him shall not be ashamed Paraphrase 11. For to that is appliable that of Isa 28. 16. made use of here c. 9. 33. and 1 Pet. 2. that whosoever believeth on him
〈◊〉 to establish applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimony may perhaps literally referre to the forinsick customes among the Jewes where there being three parts of their Judicial processe first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the entring of the cause secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilitio litis the establishment of the matter in dispute thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching into the cause the second of these may be here literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmation or establishment For that second consisted in the interposing of an oath on one side which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 16. the end of contradiction that is of that affirming and denying which was formerly lawfull betwixt the actors till the oath on one side had given the Judge some reason to incline that way and that is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place for the seiling or establishing the cause in that sense wherein the Romane law saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1243. an oath takes off the Judge from that dubiousnesse that before he was in one affirming and the other denying the same thing By analogie to this the preaching of the Gospel by the Apostles being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testimony or witness viz. that which the Apostles gave in to the testifying the truth of the Gospel being eye-witnesses thereof this testimony may be said to be established or confirmed when beside the first preaching of it more light and knowledge and evidences have been afforded to the removing of all ignorance or doubt from mens minds And so the meaning of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be clearly this that the Gospel which we first preach'd the testimony which we gave of Christ hath since by sufficient probation been made good among you to incline you to consent to the truth of it V. 19. Wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things in these books sometimes the mind or intellectual faculty Mar. 12. 33. where God is to be loved with all thy mind see Note on Rom. 1. l. secondly an habit of science or prudence as here thirdly perspicacity Ephes 3. 4. 2 Tim. 2. 7. V. 20. Disputer What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not easie to determine because as the word it self so the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very capable of a double notion for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this world then it will seem to signifie the Heathen world and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all be interpreted accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise moralist as the seven wise men of Greece and Socrates after who for the moral learning was by the Oracle proclaimed the wisest man in the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the learned philologer literator as Tertullian renders it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher or indagator into the nature of things which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world the philosopher or natural magician And so the next words would encline one to understand the place the wisdome of the world ver 20. and the world which by wisdom knew not God ver 21. looking most directly upon the heathen Philosophers who are by Baruch described in these words ch 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that seek out or search wisdom on the earth But then if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this age then it may more probably referre to the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 6. must signifie the chief of the Jewes of that age which crucified Christ ver 8. that is caused him to be crucified and there is mention of those v. 22. and 23. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the Jew and denote their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturallists that undertook to know every work of the creation and so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will belong to the Jew and signifie him that is skill'd in their laws and which interpreted them to the people according to the literal sense their Doctors and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have a peculiar notion among them also For it was the custome of the Jewes for many of the learned among them to sit in the Synagogue and to speak all of them by way of discussion or debate to the same matter as to find out the true sense of a piece of Scripture and to that custome 1 Cor. 14. 29. seems to referre Let the prophets speak two or three c. whence it is that this Synagogue where they did this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of searching or inquisition and to that custome perhaps referres that which is said of Christ Luk. 2. 46. that in the midst of the Doctors he heard and asked questions So he that interprets the Scripture mystically and allegorically is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master of inquirie or mystical disquisition and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher or inquirer that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that mystical or allegorical sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of inquiry and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitio Psalmorum the searching of the Psalmes see Elias Levita in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Jewish doctors which among themselves inquired into the truth of Scriptures which Christ seems to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searching the scriptures Joh. 5. 39. but found not Christ there as they might have done believed him not Thus is the word used Act. 6. 9. where several men are said to rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking with Stephen as the Jewish doctors use to doe one with another about the sense of Scripture and Act. 9. 29. 't is said of Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he talked and debated with them about the sense of Scriptures concerning the Messias This custome of the Jews seems to be referred to by this word but yet whether the other circumstances of the place which referre it rather to the Heathens may not so farre prevail as that it may be fit to pitch upon a middle interpretation of the word and to apply this custome of the Jews to secular inquiries in the heathen schools I shall leave it to be considered and onely add that the making of this place to agree with that of the Prophet Isa 33. 18. seems to be a matter of some difficulty the Text there looking another way viz. by way of admiration how th◠taxes that were exacted in the time of the siege were so suddenly ceased For that is the meaning of Where is the
by his Spirit which knowes all the secrets of God as perfectly as our own spirit knowes our secrets 11. For what man knoweth the things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Paraphrase 11. For as among men the thoughts and great concernments and designes of a man though none else knoweth them yet his own spirit doth so these divine matters though none else can reveal them to us yet his Spirit can 12. Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are freely given to us of God Paraphrase 12. And this is that Spirit which we have received the very Spirit of God not the Spirit which suggests worldly things to us that instructs us in those to the end that we may reveal to you the infinite mercies of God toward you which being bestowed on you should not in any reason be concealed from you 13. Which things also we speak not in the words which man's wisdome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall Paraphrase 13. And as the matter of our preaching is divine and such as was kept secret in God till his Spirit revealed it to us so we proportionably preach it to you not in an humane but divine manner not by using ordinary humane means of perswasion but by such arguments as the Spirit of God in the prophecies of the old Bible and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed adapting spirituall divine arguments to the proving of divine matters 14. But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Paraphrase 14. But such things as these they that are led onely by the light of humane reason the learned Philosophers c. doe absolutely despise and so hearken not after the doctrine of the Gospel see note on 1 Tim. 1. c. for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them for they are onely to be had by understanding the prophecies of scripture and other such means which depend on divine revelation the voice from heaven descent of the holy Ghost miracles c. 15. But he that is spirituall judgeth all things yet he himself is judged of no man Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God viz. prophecies and voices from heaven and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly and being not himself perswaded by any other arguments but onely by those that he hath thus received from the Spirit of God he cannot reasonably be refuted by any other sort of arguments taken from humane reason or worldly wisdome 16. note b For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ Paraphrase 16. For who can be imagined to know more of God's mind then he doth who is informed by the Spirit that so he should teach him God's mind Certainly no body And consequently no body can teach you more of the truth of God then we to whom Christ hath revealed his whole will as farre as concerns any man to know have or are able to doe Annotations on Chap. II. V. 4. Demonstration of the Spirit and power That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and power may here signifie the same thing as 't is ordinary for two words or phrases to be conjoyn'd the one onely to explain the other may seem probable from the next verse where one onely of them is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God But there is no necessity that we should so interpret it because the power of God in the fifth verse being set opposite to the wisdome of men that is the humane waies of perswasion or eloquence must signifie Gods powerfull waies of perswading the belief of the Gospel and signifying so will contain under it the Spirit and power with the severall notions that may well belong to them as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God and Power for the miracles done by Christ Thus hath Origen express'd the meaning of them the demonstration of the Spirit that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ And of power that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miraculous stupendious actions of which the footsteps yet remain◠Cont. Cels p. 5. But beside this notion of the Spirit some others it is very capable of as 1. that it signifie the descent of the Spirit of God on Christ joyned with that voice from heaven Mat. 3. This is my beloved son in whom I am well pleased and after This is my beloved son hear him This may here fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstration of the Spirit an evidence afforded by God immediatly from heaven of the truth of the Gospel which being joyned with the power of Christ both in respect of his doctrine and his miracles were two heads most fit to be insisted on by S. Paul for the confirming the truth of the Gospel But it may yet farther be applied not to Christ personally but to the Apostles after him and then the Spirit will be the descent of the Spirit upon them and by their imposition of hands the holy Ghosts coming down upon others also Act. 8. 18. and this together with their power of doing miracles may well be their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or demonstration of the truth of the Gospel and be the thing that is meant here V. 16. For who hath known the That this is a citation from Isa 40. 13. there is no question as also that the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for who hath known the mind of the Lord are set down after this Apostles manner out of the Septuagint Now the same Apostle citeth that place again Rom. 11. 34. and there in the latter part also sets down the Septuagints words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who hath been his counsellour which words being not here read but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these other immediately subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall instruct him there will be no reason to think these latter words to be another rendring of that second part of the verse in Ifaiah For when the Septuagint had translated it truly out of the Hebrew why should the Apostle who constantly useth the Septuagints translation and that sometimes when that varies from the Hebrew here use a new rendring
say would he not think them all mad if he should casually come among them 24. But if all prophesy and there come in one that believeth not or one unlearned he is convinced of all he is judged of all Paraphrase 24. But if that which they are about be the interpreting of Scripture promulgating the doctrine of Christ this may probably work upon them that hear though they came in unbelievers 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Paraphrase 25. And coming to a sight of their sins they will be forced to doe reverence and confesse that God is in such a congregation as that 26. How is it then brethren when ye come together every one of you hath a Psalm hath a doctrine hath a tongue hath a revelation hath an interpretation let all things be done unto edifying Paraphrase 26. If then ye demand how ye shall behave your selves in Church-meetings â—ake care especially that what ever ye doe whether by the afflation of the Spirit ye compose Psalms see note on Eph. 5. g. for the praising of God as was used especially in the Eucharist v. 15 16. or whether ye make use of your gift of languages note on c. 12. â— or whether ye explain the figures of the old Testament see note b. or whether ye interpret what others have spoken in an unknown tongue all be done so as may be most to the benefit and advantage of others 27. If any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret Paraphrase 27. And whensoever any use the gift of tongues let not above two or three doe it at one time and they one by one and let one of them interpret all that the rest have spoken 28. But if there be no interpreter let him keep silence in the Church and let him speak to himself and to God Paraphrase 28. And if none present he able to doe that let not him that hath the gift of languages speak in the Church the place of believers but reserve his tongues for the converting of strangers and in the mean time keep his languages to himself to be used at his own home betwixt God and him in private 29. Let the prophets speak two or three and let the other judge Paraphrase 29. And as for the gift of tongues so next for prophesying let that be done by those who are endowed with that gift two or three in a day the rest of those who have the like gift of prophecy passing judgement on that which is done by them 30. If any thing be note b revealed to another that sitteth by let the first hold his peace Paraphrase 30. And if while one that hath that gift is reading or expounding any part of Scripture another that sitteth by and hath the like gift be able to give any exposition of a sacred figure or other emergent difficulty let it be free for him to doe so and in the mean while let the other that was speaking give way to him 31. For ye may all prophesy one by one that all may learn and all may be comforted Paraphrase 31. For ye all that have the gift of prophecy may give your sense of Scripture one after another and if ye doe so that will be the best way to instruct and exhort all others 32. And the spirits of the prophets are subject to the prophets Paraphrase 32. And it cannot be objected against this that they that are thus inspired cannot thus stop themselves for the afflations or inspirations of such prophets as are here spoken of may be ruled by the prophets that is by them that have them the Christian gifts of expounding c. being not like the afflations of evill spirits which put them into extasies God's gifts to the Church are as even Prophecy it self appeared to be in Jonah such as it is in their power to restrain and consequently they may prophesy one after another v. 31. 33. For God is not the author of confusion but of peace as in all Churches of the saints Paraphrase 33. For the Spirit of God is not a violent extatical impetuous but a quiet soft spirit as appears by the effects in all well-tempered constituted Churches 34. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the Law Paraphrase 34. As for your women let them be so farre from teaching that they doe not so much as speak by way of asking questions in the Church but acquiesce in the judgments of their superiours particularly their husbands as the law of God commands Gen. 3. 16. 35. And if they will learn any thing let them ask their husbands at home for it is a shame for women to speak in the Church Paraphrase 35. What therefore they desire to be instructed in they must seek it by their husbands by whom it may be conveighed to them if not from their own skill yet from those that are able to instruct the officers of the Church much more decently then by their speaking or asking questions in the Church the doing of which is uncomely in a woman as arguing some pride in her or weaknesse in her husband 36. What came the word of God out from you or came it unto you onely Paraphrase 36. As for you that take upon you to order otherwise are you the planters of the Gospel or did the Apostles that planted give none but you directions that you must doe contrary to all other Churches particularly to Jerusalem and suffer women to speak in your Churches 37. If any man think himself to be a Prophet or spiritual let him acknowledg that the things I write unto you are the commandments of the Lord. Paraphrase 37. If any man be a prophâ—t or have any other spiritual gift or afflation let him receive these directions as the commands of the Lord or not pretend to be a true prophet For the Apostles and such am I being the men intrusted by Christ to conveigh the Gospel to the world and to preserve order in the Church are to be obeyed by the Prophets themselves and in matters of difference the resolution is to be made by the Apostles as the Governours of the Church not by the prophets or the spiritual 38. But if any man be ignorant let him be ignorant Paraphrase 38. But if any man doubt of it resist the directions let him continue to doe so his will be the danger of it 39. Wherefore brethren covet to prophesie and forbid not to speak with tongues Paraphrase 39. To conclude therefore prophesying teaching exhorting is the thing by which the Church is most profited and for the gift of tongues 't is that that they which have may be
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend Thaumasius to your friendship c. And in Phaverinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâ—usium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he imitated many of the Christian rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all humanity charity to them that wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way of it especially which consisted in sending letters and tâ—kâ—ns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision or necessaries that they wanted and this according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Paraphrase 11. Bringing forth all manner of Christian fruits those works of piety and charity which are commended by Christ above what was by the Law of Nature or Moses required which may tend to the honour and praise of God 12. But I would ye should understand brethren that the things †which happened unto me have fallen out rather unto the furtherance of the Gospel Paraphrase 12. As for my self and the things that concern me my sufferings and imprisonment at Rome you may please to take notice that they have tended to the advancement rather then hindrance of the Gospel 13. So that my bonds in Christ are manifest in the note e palace and in all other places Paraphrase 13. For by my sufferings it is that the Gospel hath come to be taken notice of and so to be propagated both to all the officers of the Emperour in the Courts the Romans that act under him and also to all others 14. And many of the brethren in the Lord waxing confident by my bonds are much more bold to speak the word without fear Paraphrase 14. And withall many that have received Christianity through the confidence and courage that the example of my sufferings and patience hath infused into them have with much more zeal and constancy then formerly made confession of the faith 15. Some indeed preach Christ even of envy and strife and some also of good will Paraphrase 15. Some indeed envying the dignity which God hath bestowed on me by giving such success to my preaching now that they see me under restraint preach the Gospel of Christ by way of emulation hoping and endeavouring to get that glory to themselves and some doe it out of good liking of what I have done and out of a pious intent desiring sincerely to maintain what I have preached 16. The one preach Christ of contention not sincerely supposing to adde affliction to my bonds Paraphrase 16. The former sort of these doe it out of unkindness to me not out of designe seriously to advance the service of Christ but esteeming of me by their own affections they suppose they shall gall and grieve me thereby and so adde to my present sufferings 17. But the other of love knowing that I am set for the defense of the Gospel Paraphrase 17. But others out of a sincere kindnesse toward me and the Gospel as knowing that what is befallen me is in defence of the Gospel or for my defending it and consequently but duty in me who have not intruded my self but am by Christ from heaven call'd and sent with commission for discharge of this office 18. What then notwithstanding every way whether in note f pretence or in truth Christ is preached and I therein doe rejoice yea and will rejoice Paraphrase 18. And so by one means or other some to vex me others out of respect to the words preached by me doe farther propagate it and though this is by the former sort done maliciously and the good that comes from it be only accidental not intended but only occasioned by them yet 't is matter of rejoicing to me that the Gospel of Christ is preached and published by this means 19. For I know that this shall turn* to my salvation through your prayer and the supply of the Spirit of Jesus Christ Paraphrase 19. For I am confident by the help of your prayers and by the assistance of the Spirit of Christ attainable thereby that what hath thus befallen me shall be a means of advancing the salvation of many 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldnesse as alwaies so now also Christ shall be magnified in my body whether it be by life or by death Paraphrase 20. As I verily perswade my self and hope that God will so assist me that I shall expresse no pusillanimity in any thing but continue as constant as ever and as bold Joh. 7. a. to confesse Christ and preach the Gospel and so whether by life or death advance the kingdome of Christ by preaching it if I live by signing the truth with my blood if I die 21. For to me to live is Christ and to die is gain Paraphrase 21. For as for my self thus it stands with me if I live my life shall be spent in Christ's service and if I die my death tends to mine own unspeakable advantage and joy and to the service of Christ also whose glory may be advanced by my dying his martyr see ver 20. 22. But if I live in the flesh this is note g the fruit of my labour yet what I shall choose I wot not Paraphrase 22. On the other side my living in the flesh is matter of some advantage also life is in it self and for the advantages of serving God and encreasing our crown a desirable thing and so the scales being in a manner even I know not what to choose 23. For I am in a streight betwixt two having a desire to note h depart and to be with Christ which is farre better Paraphrase 23. But I am in a great difficulty equally inclined on both sides on one side having before me the benefit of death as of a returne into my country which is the vision and society of Christ and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdome and the benefit that will redound to me 24. Neverthelesse to abide in the flesh is more needfull for you Paraphrase 24. And on the other side considering the advantage which may accrue to you which is farre greater by my life and that which you can very ill spare 25. And note i having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith Paraphrase 25. And on this latter consideration of the want you have of me and the benefit you may reap from my life I am sure that this is the thing I desire and hope that I shall be some time permitted to live as a means of growth and proficiency to you and of giving you comfort in your Christianity 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again Paraphrase 26. That you may rejoice the more through the goodnesse of Christ by reason of me that is of my coming yet again to be present among you 27. Onely let your conversation be as it becometh the Gospel of Christ that whether I come and see you or else be absent I may heare of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel Paraphrase 27. Onely let your course of life be such as becomes the citizens of this divine city the members of
kind of inordinate lust or filthiness v. 3. see note on Rom. 1. i. This you know and God is witness that I was farre from being guilty of it 6. Nor of men sought we glory neither of you nor yet of others when we might have been note f burthensome as the Aostles of Christ Paraphrase 6. Neither did we desire to appear before you or others as persons of any great authority which yet we had and might have exercised as Apostles of Christ 7. But we were gentle among you even as a nurse cherisheth her children Paraphrase 7. But I have still dealt with you in all mildness tenderness imaginable the same which is discernable in a nurse to a child of which by feeding and making much of him she becomes extremely fond 8. So being note g affectionately desirous of you we were willing to have imparted unto you not the Gospel of God onely but also our own souls because ye were dear unto us Paraphrase 8. In like manner I confesse my self to have an huge tenderness and fondness of love toward you so that now having done you that greatest good preached the Gospel to you and nourish'd you ap in the faith I have nothing too dear for you not my life it self which is frequently called the soul in these books see note on ch 5. f. if it may stand you in any stead 9. For ye remember brethren our labour and travell for labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God Paraphrase 9. And evidence of which I then gave you and ye cannot but remember it how that beside the sufferings which I bare see note b. I alwaies laboured in my trade extremely hard that so I might preach the Gospel to you and yet not put you to charges 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe Paraphrase 10. You I say know and can witness and I doubt nor of God's testimony how I and the rest of us Silvanus and Timothy have behaved our selves toward you that have received the saith in the performance of all duties toward God and man so as we cannot be blamed or charged by any 11. As you know how we exhorted and comforted and charged every one of you as a father doth his children Paraphrase 11. Dealing with you as a father doth with his own children every one of you single as if every one of you were my child calling upon you to doe your duty and cheering you up to persevere against all discouragements 12. That ye would walk worthy of God who hath called you unto his kingdome and glory Paraphrase 12. And conjuring you by all the obligations imaginable that your conversation should be some way proportionable to what God hath done for you in calling you to the honour and privilege of being Christians here and if you continue constant in the saith glorified Saints in heaven 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which note h effectually worketh also in you that believe Paraphrase 13. And herein we have matter of continual joy and thanksgiving to God on your behalf that when we thus preached the Gospel to you ye received it readily not as any doctrine of ours but as the Gospel of Christ sent by God from heaven and which being thus embraced and believed by you hath also attained that end that perfection that accomplishment among you which every where belongs to it viz. to bring on them that embrace it the honour of being persecuted for it and glorifying God by that means and withall to give them strength to enable them to bear it Christianly 14. For ye brethren became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own note i countrey-men even as they have of the Jewes Paraphrase 14. For as it fell out with the Churches of Christ in Judea all that believed and held fast to Christ have still been persecuted by the unbelieving Jewes so hath it fallen out to you your own countrey-men the unbelieving Jewes among you have in like manner persecuted you as the Jewish unbelievers have persecuted the Christian Jewes 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men Paraphrase 15. And this which I say of the Jewes in Judea was practised by them on Christ himself and before him on the prophets sent unto them Mat. 23. 37. and now is accordingly fallen on us It being reasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost Paraphrase 16. And this generally is the ground of their quarrel to us that in spight of their prohibition we preach to the Gentiles use means that they might repent of their Idolatries c. by which and the former things the Jewes doe so fill up the measure of their sins that the wrath of God to the utter destruction of them is now come our upon them already denounced and within a very little while most certain to overtake them 17. But we brethren being taken from you for a short time in presence not in heart endevoured the more abundantly to see your face with great desire Paraphrase 17. And being detained from coming to you personally ever since I was first with you and driven suddenly from you Act. 17. 5 10. we are neverthelesse very kind to you and heartily desire and wish for an opportunity of visiting you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us Paraphrase 18. And accordingly I Paul had once or twice a full resolution to visit you but by some difficulty or other from time to time interposed by the instruments of Satan the obstructors and persecutors of the Gospel I was kept from coming unto you 19. For what is our hope our joy our note k crown of rejoicing are not even ye in the presence of our Lord Jesus Christ at his coming Paraphrase 19. For what greater matter of hope of a reward from God at the day of doom and consequently of present rejoicing can I have what greater ornament of which I could boà st then the good successe of the Gospel which I have preached among you 20. For ye are our glory and joy Paraphrase 20. For you are a prime congregation of Christians as Philippi another Phil. 4. 1. wholly converted by me and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance so oft promised to them that persevere and endure and outlast those persecutions and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. in that day which is the notation of that time of vengeance upon the Jewes see Heb. 10. a. As for the mentions first of the Angels secondly of the flame of fire thirdly of the everlasting destruction which may here seem to interpret this revelation of Christ so as to signifie the day of the general doom It is evident first that the Angels being ministers of God in executing his judgments on nations this remarkable vengeance on the Jewes may well here and is elsewhere â—itâ—y express'd by his coming or revealing himself with or by his Angels So Mat. 16. 27. and elsewhere often See Note on Iude g. Then secondly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of flame or flaming fire that is ordinarily the expression of the appearance of Angels he maketh his ministers a flaming fire saith the Psalmist and so adds little to the former And secondly Gods judgments if they be destructive are ordinarily in prophetick phrase express'd by flaming fire see Mat. 3. 12. Thirdly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies an utter destruction when of the chaffe it is said Mat. 3. 12. that it shall be burnt with unquenchable fire it referrs to the custome of winnowing where the fire being set to the chaffe and assisted with the wind never goes out till it have burnt up all Mean while not excluding the eternal torments of hell fire which expect all impenitent sinners that thus fall but looking particularly on the visible destruction and vengeance which seiseth on whole nations or multitudes at once in this life And that this is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting destruction here appears by all that here follows in this chapter the time assign'd for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when Christ shall come the ordinary expression of this his vengeance on his crucifiers to be glorified in his saints and to be admired among all believers in that day which that it belongs to somewhat then approaching and wherein those Thessalonians were then concerned not to tâ—e general judgement yet future is evident by his prayer for them that they may have their part in that great favour of God v. 11. and that the name of the Lord Iesus may be glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them to whom he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they may be glorified in or through him by this remarkable deliverance which should shortly befall them which were now persecuted CHAP. II. 1. NOW we beseech you brethren note a by the note b coming of our Lord Jesus Christ and by our gathering together unto him Paraphrase 1. But now brethren concerning that famous coming of Christ so often spoken of ch 1. 5 c. and mentioned to you by me 1 Thess 5. 1. for the destroying and cutting off the crucâ—fiers of Christ and persecutors of Christians see note on Mat. 24. b. the thing which is justly looked on by you as the period of your miseries and persecutions so universally caused by them and which consequently will be attended with the plentifull coming in of disciples to the Christian profession and with a greater liberty of publick assembling for the worship of Christ than our persecutions and dispersions will now afford us see note on Rev. 1. d. concerning this matter I say I besecch you 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ note c is at hand Paraphrase 2. That ye be not removed out of the truth which ye have already been taught and believed from Christ and us either by the pretended or misunderstood revelations or inspirations of some or by any thing said to you by me when I was with you by word of mouth or by that which I wrote to you in the former Epistle ch 5. 2. as if it were our affirmation that this now were the period of time wherein the day of the Lord his coming to judge and destroy the Jewes were instantly a coming l foresee the danger of this mistake to you that if you believe this and find your selves confuted by the event it will be matter of great trouble to you and may possibly shake your constancy and tempt you to disbelieve our Gospel and forsake your profession 3. Let no man deceive you by any means for that day shall not come except there come a note d falling away first and that note e man of sin be revealed the son of perdition Paraphrase 3. And therefore let not this cheat by any artifice be put upon you being of so dangerous importance if you believe it to be taught by us but resolve on this that before that come first there must be according to Christs prediction a great departure or defection from the faith to the heresie of the Gnosticks or perhaps this may be the meaning of the departure that in the order and method of things foretold by Christ one thing must solemnly precede the Christians breaking off their compliance with the impenitent Jews leaving them as obdurate and departing avowedly to the Gentiles Mat. 24. 13. and secondly Simon Magus that wicked Impostor and accursed person owned to ruine together with his followers he Gnosticks shall shew themselves in their colours having for some space concealed their malice 4. Who opposeth and exalteth himself above all that is called God or that is note f worshipped so that he as God note g sitteth in the Temple of God shewing himself that he is God Paraphrase 4. He I mean who opposes himself against Christ setting himself up and being acknowledged by the Samaritanes and others for the chief or first God superior to all other Gods and accordingly is publickly worship'd by them and assumeth to himself distinctly that he is God 5. Remember ye not that when I was yet with you I told you these things Paraphrase 5. If you remember this very thing I foretold you when I was among you preaching the Gospel and therefore in any reason I must not now be interpreted to any contrary sense v. 2. 6. And now ye know what note h withholdeth that he might be revealed in his time Paraphrase 6. And now you cannot but discern what 't is which makes some stop in this businesse their season of shewing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come The peculiar season will be when the Apostles have given over preaching to the Jewes as hopelesse and refractary and so goe to the Gentiles Mat. 24. 13. and consequently break off that more tender complyance with the Jewes For as long as that holds the Jewes will not be so sharp against the Christians and
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ— untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â—1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâ—alonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred concerning Ib. Coming of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord hath been
〈◊〉 〈◊〉 they affirm some meats to be ill see Col. 2. Note i. V 5. Word of God The word of God in this place by which meats are said to be santified that is rescued and freed from all uncleannesse or pollution so that they may lawfully be used enjoyed is certainly that word of truth now revealed in the Gospel which frees the Christian from those observances For this onely can satisfie conscience that it is lawful to doe so and consequently that it may be done with faith or assurance that they doe not sinne And as this secures us in general that no meat is now unlawful to a Christian under the Gospel so to make it in the particular lawful to each one the addition of prayer is the onely requisite meaning by that the prayer of faith coming to God with the assurance it is lawful and acknowledging it to be received of him and praying for his blessing upon it V. 8. Profiteth little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken in a sense wherein little signifies nothing at all but as when it is set in comparison and opposition to some greater matter as here in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things as in that speech of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates is a little to be considered but truth much V 13. Reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading is the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which the Rabbines call the oral word in the holy Scripture so called because none but that was suffered to be read in the Church but this not simply read but expounded also See Note on 1 Cor. i. c. V. 15. Meditate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Agonistical saith Peter Faber and belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the young men are exercised in Ephebâ—eo and from thence 't is applyed to exercises in the Schools Declamations c. So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to exercise as well as to take care or meditate and so the relation which here it hath to proficiency doth inferre CHAP. V. 1. REbuke not an Elder but intreat him as a father and the younger men as brethren Paraphrase 1. Deal not rigidly with a Bishop of the Church see note on Act. 11. b. have that respect to his office that whenever there is need of thy exhortation thou doe it as to a father of the Church with all humble respect to him And for any inferior officers in the Church let thy rebukes and correptions be fraternal and full of kindnesse and friendlinesse to them 2. The elder women as mother the younger as sisters with all purity Paraphrase 2. Behave thy self toward women the antienter sort or widows of the Church with great respect the younger with modesty and civility abstaining from any behaviour toward them that may savour any thing of wantonnesse or turpitude 3. Honour note a widows that are widows indeed Paraphrase 3. Let those widows which have neither husbands nor children be respected and relieved see note d. by you that is by the Church out of thier stock which is intrusted to your disposing 4. But if any widow have children or nephews let them learn first to shew peity at home and to requite their parents for that is good and acceptable before God Paraphrase 4. But if any widow which is a Christian be not perfectly destitute but have children or grandchildren let them relieve and take care for her as a part of their family v. 16. this being due by way of gratitude see note on c. 3. f. to the parents which have done so much for them and so consequently that which as God approves of so he requires at their hands 5. Now she that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day Paraphrase 5. But the widow that is truly so and is fit to receive relief from the Church is she that is wholly destitute hath none of her children to relieve her no body but God to hope in or rely on and so continues hoping and praying at set constant times continually without any other cares to distract or businesse to employ her 6. But she that liveth in pleasure is dead while she liveth Paraphrase 6. But she that abstaines from marrying not in order to peity but that she may live the more at her own disposal she is not to be counted a widow or vitall member of the Church but a kind of carcasse or piece of noisomnesse in it 7. And these things give in charge that they may be blamelesse Paraphrase 7. Give these rules that none but blamelesse persons may be taken in and those that have need of it 8. But if any note b provide not for his own and especially for those of his own house he hath denied the faith and is worse then an infidel Paraphrase 8. But if any man or woman doe not maintain those that belong to them especially those of their family as their parents clearly are having a right to live in their house and a propriety tobe maintained by them or that they take care for and relieve them supposing they are able to doe it that man or woman doth quite contrary to the commands of Christ and indeed performs not that duty to parents that even infidels think themselves obliged to doe 9. Let not a widow be taken into the number under threescore years old having been the wife of one man Paraphrase 9. Let none be listed as a widow into the number of those that are to be maintained by the Church see note on Tit. 2. a. under the age of sixty nor any that have parted with their husbands and marryed again see note on c. 3. b. 10. Well reported of for good works if she have brought up children if she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted if she have diligently followed every good work Paraphrase 10. And let them be such as have by their acts of duty and charity approved themselves to those among whom they have lived in all things of which their condition hath been capable such are good carefull education of their children hospitality friendlinesse and humility and submission to the meanest offices for the relief of those that stand in need care for all that are in any distresse and in brief seeking occasions for all works of charity and not onely embracing them when they have been offered 11. But the younger widows refuse for when they have begun to note c wax wanton against Christ they will marry Paraphrase 11. But receive not into the Church-offices those widows that are under that age for there will be danger of such that they will be weary of their employment in the Church of living in
contrary to the vicious practices of these men by undertaking the faith of Christ 20. But in a great house there are not onely vessels of gold and of silver but also of wood and of earth and some to honour and some of dishonour Paraphrase 20. But it is to be expected in the Church as in any great family that all should not be equally good some furniture of gold c. others of wood and earth or shels some for more creditable some for lesse creditable uses some heretical as other orthodox Professions 21. If any man therefore purge himself from these he shall be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work Paraphrase 21. Which may therefore stirre up every man to be emulous of the best to be sure to rid himself from these pollutions of the Gnosticks and then as he shall be more valued by Christ so he shall be fitter to serve him in purity and every other Christian duty 22. Fly also youthfull lusts but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Paraphrase 22. But be sure to keep thy self from all those carnal affections which younger men are most subject to and not onely those of impurity which the Gnosticks indulge and allow to all that they may insnare them but also conâ—ntions and factions and emulations and love of glory c. And on the contrary be thou an emulous and earnest pursuer and follower of innocence fidelity and firm charity conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ 23. But foolish and unlearned questions avoid knowing that they doe gender strifes Paraphrase 23. As for those idle and unprofitable questions that are set on foot by the Gnosticks that tend to no benefit and have nothing of true knowledge in them keep thy self carefully from them for they will breed debates and quarrels and nothing else 24. And the servant of the Lord must not strive but be gentle unto all men apt to teach patient Paraphrase 24. And there is nothing more unlike a true Christian then that he that is such must be milde and quiet and peaceable toward all others and being in place as thou art must be ready and industrious to instruct others in the truth and not apt or forward to punish those that doe amisse see note on 1 Cor. 13. b. 25. In meeknesse instructing those that oppose themselves note c if God peradventure will give them repentance to the acknowledging of the truth 26. and that they may recover themselves out of the snare of the devil who are taken captive by him at note d his will Paraphrase 25 26. With great calmenesse and temper dealing with those that are of different opinions from us though in opposing us they oppose the truth as counting it not impossible or hopelesse but that by the grace of God they may be brought to repentance and so come to acknowledge the truth at length and recover out of Satan's snare by whom they have been caught to dâ—e the will of God that is that being delivered out of Satan's hands they may prove fit instruments of God's service Annotations on Chap. II. V. 15. Rightly dividing That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide aright should referre to the custome in Sacrifices which were to be cut after a certain prescribed manner and to them some partes given to the Priests c. may probably be imagined But another notion of the phrase here as it is joyned with the word of truth may seeme more probable For in the Old Testament the Greek translators use of the word belongs to a way or path to goe in which was wont to be cut out that it might be fitter for use thence the Latine phrase viam secare to cut a way that is to goe before and direct any in their journey And with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right joyned with it it is to goe before one and direct him the straight way to such a place Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 3. 6. and 11. 5. is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set right or rectifie and so to cut a way right is to put one and keep one in the right way We render it direct thy paths and way in those places of the Proverbs and then the Gospel of Christ the word of truth being most fitly resembled to a way much better than to a sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to cut the word of truth is to goe uprightly and according to the truth before others in Christianity And that was Timothies part as a Doctor or Bishop to lead them both by his example and doctrine the right way that is prescribed by Christ without falling into any errors or ill practice V. 16. Shunne The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumdedit signifies also divertit turning away or back as well as going round an is by the Septuagint or Greek translator of the Old Testament rendred no onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often to encompasse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once Ios 6. 3. but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declino to decline or avoid 1 Kin. 18. 11. and twenty times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 averto to put from us or fly from From hence it is that one of these interpretationsbeing set for the other according to the frequent manner of these writers or else by the power of the Passive or Meane differing from the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Tit. 3. 9. signifies to avert decline avoid fly from the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid v. 23. for which and in the same matter the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding is used 1 Tim. 6. 20. Thus doth Origen use the word against Celsus speaking of Christs going aside when the Pharisees consulted to kill him Mat. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is no degenerous or cowardly thing to flie from dangers providently and not to mix with them where it signifies declining and so avoiding of dangers And so Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompassing but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid slie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to which is so to look to to consider as to avoid Rom. 16. 17. if there be danger in it So Iosephus of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He avoided or took heed lest many should imitate the impurity of his speeches and l. 2. De bell Iud. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing is avoided by them in a passive sense Who they are which are here to be avoided and taken heed of is not obscurely set down in the following words viz. the Gnosticks that colluvies of Hereticks consisting of divers branches differing one
〈◊〉 signifies may I suppose be best concluded by the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dedicate from whence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of the dedication of the Altar in the book of the Maccabees mentioned in the Gospel Agreeably when men which by their creation after God's image were dedicated to his service had fallen away from him into idolatry or sin the receiving them to Baptisme upon vow of new life was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicating them anew to repentance or new life And accordingly to prepare them for Baptisme they used to confesse their sins and the Catechist to lay hands on them and pray for absolution as it is said of Constantine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He confess'd and obtained the prayers by imposition of hands Euseb de vit Const l. 4. Consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again to renew to repentance is to use some new course of dedicating and consecrating them anew after some foul fall or wasting sin after Baptisme and that was wont to be by Penance and Absolution For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance is sometimes taken for admission to pardon or the whole proceeding of the Church with the penitent in order to his absolution from the Censures So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ask repentance is to demand or beg admission to that course which should prepare them for Absolution Conc. Neoces Can. 52. and elsewhere frequently And so in our 16 th Article the grant of repentance is put to explain that which had been before in King Edward's Articles the place for penitents and in the Augustan confession Absolutionem impertire to afford absolution Art 12. and this according to Scripture-style where to preach repentance is to proclaime admission to pardon upon repentance And therefore when it is here said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible not to be hoped for or attained again to re-dedicate such an one to repentance the meaning will be that such as are here spoken of Apostate Gnosticks that from so high a state of Christians so long continued in shall fall off and joyn with the Jewes in denying of Christ and persecuting Christians are never to hope to be received to the peace of the Church again to have the benefit of their publick prayers as c. 10. 26. it is said of such that there remains no more sacrifice for sin For although for other foul acts of sin sacrificing to Idols c. the ancient Church especially of the Roman Communion allowed place for reconciliation and absolution after a first offence some denying it to a second amplius nunquam saith Tertullian De pan yet to Apostates and those which turned open obstinate enemies after the acknowledgment of the truth this was not allowed And accordingly we read of Julian the Apostate that instead of praying for him they prayed against him And this or the like understanding of these words seems to be the reason that the Roman Church which at first received not this Epistle thinking it to oppose admission to the peace of the Church for any act of known and grosse sin after Baptisme did after receive it into the Canon observing some other interpretation reconcilable with their doctrine of which the words were capable And if this be not thought to come home to the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible because though the Church will not receive such yet it is still possible they may that is easily answered by observing that that word is used sometimes to signifie that which by law may not be done though naturally it may So Josephus against Appion 1. 2. speaking of great offenders saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is impossible to obtain remission of the punishment that is the law permits it not One other notion there is that this place may be capable of by applying it yet more peculiarly to the Gnosticks at that time that they that so foully fell off from Christianity through the Jewish persecutions should in the issue never be capable of repentance the destruction that as a thief in the night should come so unexpectedly on the Jewes should also involve them and sweep them suddenly away And to this belongs that which is added v. 8. that they were neer a curse whose end was to be burnt and to that the place Heb. 10. 26. very well accordeth But the words here have generally been conceived by the antient Church to belong to the Censures and admission to Penance and Absolution and to that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewing to repentance hath a propriety and that other may be the interpretation of v. 8. and presuppose and fitly be superadded to this and not be exclusive of it V. 7. Blessing What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing here signifies is somewhat uncertain the word being capable of several acceptions That which is most commodious to the matter in hand and contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursing which follows is that it signifie praise or approbation by way of reward the well done good and faithfull servant and the blisse attending it And then as any that doth his duty is said to be approved and any that brings in fruit to be commended by God especially when it is considered that the similitude of the earth is here used to signifie Men who are capable of such payments by way of reward from God if the earth be not and because the similitude is not here applied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being left out it was therefore more reasonable to use this phrase which belongs more properly to the man then the earth more signally to note that what is said of the Earth is meant of the Man It is here farther observable of this earth that the thing for which it is rewarded and for want of which the reprobate earth is cursed is the bearing fruit meet for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom it is plowed not for God that sends it the rain which notes the persons which are meant under the representation of the earth to be those which had gifts given them by God for the use of others and so signally denotes those that had received the Holy Ghost and the extraordinary graces thereof parallel to the rain from heaven in order to the instructing and profiting of others to which end they that make use of those gifts as they ought bring a great blessing on others convert many to righteousness and withall themselves reap the fruit of it shine like starres see Jam. 5. 20. And so this is a farther evidence that it is not the fall of an ordinary Christian but the Apostasie of one that had been partaker of extraordinary gifts which is spoken of in the former verses And that may be matter of admonition to the most perfect not to be high-minded but fear left he thus fall after all this V. 9. Accompany salvation That
Law was and being now perfectly old and decayed 't is not likely to live long but with the Jewish Church and Common-weal within few years within ten after the writing of this Epistle 't is sure enough to be destroyed Annotations on Chap. VIII V. 9. â— I regarded them not The whole place being by this Writer cited out of Jeremy chap. 31. 32. some difficulty there will be to accord this part of the citation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I regarded them not with that which we now find in the Hebrew there For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Hebrew copies now read ordinarily signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I ruled over them which is very farre distant both from the designed sense of that place if we will judge by the Context and from the words I regarded them not as they are here recited The unfitnesse of that rendring in that place in the Prophet is visible to any reader that observes the words immediately precedent which my Covenant they brake to which these other cannot connect but rather the contrary and I ruled over them or I was their Lord. Here our English have put husband for Lord and although for and and yet farther altered it in the Margent Should I have continued an husband unto them by way of interrogation which as it makes the sense directly contrary to what it would be without the interrogation so it is a confession that that contrary sense is in the truth it which alone is agreeable to the place It is therefore farre more reasonable to consider that the words which are here recited in this Author and are exactly agreeable to the Context in the Prophet which is designed to set down the Israelites breaking of Covenant and Gods dealing with them by way of punishment are the very words by which the Greek Translator had rendred that place in the Prophet which makes it necessary to conclude that either the Hebrew Copy now is in this particular varied from what it was when they translated it or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath some other signification then that which is ordinarily taken notice of That all Copies transcribed from hand to hand should be subject to some light changes is nothing strange nay 't is evident by comparing 2 Kin. 20. 12. with Esay 39. 1. that such mistakes have been committed for there in a story which in both those places is exactly the same we now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berâ—dach in the former place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merodach in the latter which must needs be imputed to the hand of the Scribe and not to any other original So in the same story in the very next verse 2 Kin. 20. 13. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hezekiah heard or hearkned but Isai 39. 2 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hezekiah was glad of them where the light change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is visibly the error of the Scribe And so the eighteenth Psalm which was certainly delivered by David in one fix'd certain form is yet varied in many particulars 2 Sam. 22. which cannot be imputed to any cause but that of the Transcribers and the Masorites pains coming long after these changes were come in can give no security or fence against them And then it is not impossible but that thus it hath happened in that place of Jeremy which is here cited Accordingly the Annotations under the name of Hugo Grotius conceive that the Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I forsook them regarded them not continued not my defence unto them but permitted them to be often worsted by their enemies but Mâ— Meade from Cappellus supposeth it to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as light an alteration only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I neglected them departed from them detested or abomin'd and accordingly forsook them Other examples of this nature we have in the New Testament which may here fitly be taken notice of Mat. 15. 9. we have these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain they worship me teaching doctrines the ordinances of men This verse is taken out of Isa 29. 13. where yet the Hebrew reading now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath nothing that can be duly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in vain But by the Septuagint there and the Evangelist here it is to be believed that it was otherwise read when they so rendred it and if for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and onely change the points of the last word without change of any letter and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docens teaching in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught it will then be exactly as the Septuagint render the Evangelist cites it from them For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain appears by the use of it in that sense Isa 45. 18 and 19. and c. 49. 4. and from thence it is that the Idols are oft in this Prophet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity So Mat. 27. 9 10. we have these words cited out of Jeremy the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein there are many difficulties As first how these words come to be cited out of Jeremy which are found in Zachary onely But that may be salved either by saying that this was first in Jeremy's prophecie somewhat of his not now extant but by tradition delivered down to have been originally his and afterward in Zacharie's according to a saying of the Jewes that the spirit of Jeremy risted on Zachary or else by affirming that those latter the 10 11 12. chapters of Zachary were really the prophecies of Jeremy though as other mens Psalmes are annex'd to David's and Agur's Proverbs to Solomon's so these chapters of Jeremy's prophecie perhaps not coming to light till after the Captivity are affixed to the former chapters of Zachary A second difficulty there is how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they received and gave can here connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord commanded me And that may be answered also by observing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew must necessarily be rendred in the first person Singular I received not in the third Plural they and consequently that theâ— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be look'd on as a mistake of the Scribe conceiving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been the third person Plural and so according this unto it whereas both the Syriack in Matthew reads it I gave and the Hebrew in Isaiah 〈◊〉 〈◊〉
veritas It is a constancy and truth of all that hath been said and agreed And so the Hebrew and Chaldee word for faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so also the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies firmness constancy stability So Heb. 3. that which is v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we hold fast the confidence and the boasting of hope firm untill the end as the condition of being Christians or the houshold of Christ is expressed v. 14. in this other phrase little differing from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we hold fast the beginning of confidence that is that confidence exemplified to us by Christ which we had from the beginning firm unto the end And so here faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation or dependence or confidence or the confident expectation of things hoped for by us and this opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling off or cowardly behaviour mentioned in the conclusion of the former Chapter the promise of Christ being the object as of our hope so of our faith also and differing very little in that particular but that faith seems to be the greater adherence to have the lesse of doubting the more of confidence in it V. 3. Not made of things which doe appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that appear not seems to denote the earth Gen. 1. 2. in that state when 't is said to be tohu vabohu without form and void or as the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible not to be seen V. 13. And were perswaded The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being perswaded which are added in some Copies between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and embracing are wanting in the antient MSS. of the greatest reputation and besides others mentioned by other men in a very antient one of Mag. Coll. in Oxford V. 20. By faith Isaac blessed Jacob Some difficulty here is where it is said of Isaac that by faith concerning things to come he blessed Jacob and Esau to what part of the story in Genesis it shall belong In ch 27. he blesseth Jacob v. 28 29. God give thee of the dew of heaven Let people serve thee and nations bow down to thee be lord â—ver thy brethren and let thy mothers sons bow down to thee But it will first be hard to affirm that he here bless'd Jacob by faith when it is evident he knew not that it was Jacob whom he thus bless'd and secondly Isaac thinking verily that it was Esau whom he thus bless'd it could not be an act of saith in him or reconcileable with that which God had revealed to Rebecca c. 25. 23. that the elder should serve the younger thus to pronounce or foretel of Esau that he should be lord over his brethren For these two reasons it will not be fit to referre this of the Apostle to that part of the story wherein blind Isaac contrary to his intention thus blessed Jacob The next passage in the story will I suppose be much more commodious for the turn when upon Esau's coming with his venison Isaac finds himself to have been abused and trembling very exceedingly tells him that Jacob had brought him venison already and he had eaten and bless'd him yea and he shall be blessed v. 33. and again v. 37. that he had made Jacob his lord and given him all his brethren for his servants Where Isaac discerning what he had done though by mistake remembers the Oracle that God had delivered before their birth and considering how punctually the blessing thus given to Jacob by him did agree to that he doth now by faith resolve that so it should certainly be that what his affection had designed to Esau was by God promised to Jacob and consequently should irreversibly belong to him and thereupon he confirmes it anew to Jacob Yea and he shall be blessed and I have made him thy lord And so this was the blessing wherewith by faith Isaac blessed Jacob. Then for his blessing of Esau that visibly followes v. 39. Thy dwelling shall be the fatness of the earth and in the body of it again inserted a farther confirmation of Jacobs blessing by telling Esau thou shalt serve thy brother v. 40. and it shall come to pass that when thou shalt have the dominion thou shalt break his yoke from off thy neck Where it must farther be supposed that Isaac beyond that prediction before their birth that the elder should serve the younger had received from God another Oracle concerning his two sonnes that as the posterity of Jacob the Jews should have the preeminence and dominion for some time over the Edumaeans the posterity of Esau so in process of time the Jewes should be brought down and so the Edumaeans be quitted of that yoke and accordingly Isaac foretelling this is here as truly said to have by faith bless'd Esau And this perhaps was it upon which Isaac before had pronounced that blessing upon him which he took to be Esau Be lord over thy brethren which though in respect of the times next insuing it were true of Jacob and accordingly was in Gods providence thus directed to him yet in respect of the latter times when the Jewes should be brought low was to be truely appliable to Esau and so might by faith be designed by Isaac to him V. 21. Top of his staffe The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a bed and a staffe perhaps antiently the very same word for both though now Grammarians have pointed it diversly and made a difference of sound also betwixt them The Hierusalem Targum reads it Laudes Dei cecinit super spondam suam He sang the praises of God upon his bed-stead The Greek here followes the Septuagint's translation and there is no question of the truth of it and indeed it may well be that both notions of the Hebrew may here stand and the truth be that arising out of his bed he sate on it and lean'd as sick persons do upon his staffe for we after read that he gathered up or returned again his feet into the bed Gen. 49. 33. which is a signe that he was before risen out of it and sate on the side with his feet on the ground which was very fit for this posture of leaning on his staffe V. 29. Passed through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here signifie to goe from one side to the other quite through or crosse the sea for the Israelites journeying makes it appear that they did not so but to goe in into part of the channel Exod. 14. 22. and passe on there a good way in the midst v. 29. and then to come out again on the same side for so the Israelites did as appears by the story This is expressed Psal 137. 14. by God's dividing the Red sea and leading them 〈◊〉 〈◊〉 〈◊〉 〈◊〉
blows and again when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am grievously pained with those blows it follows presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died v. 31. From this use of the cudgel in this punishment of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Polybius for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bea◠with cudgels in respect of this one part of that punishment not but that it had much more in it beside as beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rack and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cutting off the extreme parts formerly mentioned it seems by the story of the Maccabees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frying or broiling By what hath been said it appears that this punishment was first very Painful secondly Contumelious thirdly Capital First very Painful so Aristot Rhet◠2. c. 5. mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that are under that punishment as those that think themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have suffered all the sad measure imaginable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made soullesse and senslesse for what is behind Secondly most Contumelious for so 1. 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that punishment was a most shamefull torment Thirdly Capital bringing death finally though slowly and therefore is named by Aristotle Rhet. 2. 5. among those things which have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope of escaping and he reckons Antiphon the Poet for one c. 6. who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being thus punished by Dionysius asked one of his companions jestingly who of the spectators should see them to morrow◠so in Maccabees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. they die with it and so the King of Babylon the third after Nebuchadnezzar as Eusebius cites it out of Polyhistor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so used by his friends and then it presently follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dying c. which is repeated in like manner by Berosus 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Fragments set out by Jos Scaliger where yet for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ensebius we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who faith Scaliger was certainly Belshazzar of whom saith Justin Martyr from Dan. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast was put to that death for which we now read in the Greek copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was killed and no more Megasthenes out of Abydenus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a violent death and adds no more See Scaliger in those Fragments in the end of the book De emend Temp. p. 4. By all this it appears that this was a punishment used among the Grecians and Babylonians and it seems by◠the Romans too for so in Euseb Eccl. Hist 1. 5. c. 1. we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. of the Emperors commanding the Christians to be put to this torment and if they renounced Christianity they were to be loosed V. 37. Were tempted Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the ordinary reading seems not to be agreeable after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they received trial c. and neither the Syriack nor Chrysostome and they that follow him have this word or any thing for it so that it is likely it came out of the margine into the Text and then 't will be doubtfull but not much material which reading is to be preferred V. 40. Made perfect What is the meaning of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat better which this Author saith was by God foreseen and reserved for the faithful constant Christians will best be understood by the former verse 39. These all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being commended or having received testimony or perhaps being martyred by their faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received not the promise Where first it must be observed who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these were most distinctly the Maccabees mentioned immediately before ver 36 37 38. but not so as to exclude or not to comprehend those others which were set down as examples of Faith before them for they also must be contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these For the Maccabees next before mentioned these are in the Jewes stories commended for their constancy in adhering to Gods commands or the Jewish lawes in spite of the cruellest persecuters and tormentors and were really martyred or put to death lost their lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their faith or constancy and of these it is said they received not the promise God having foreseen or reserved somewhat better for us that is God having reserved for the Christian Church some performance of promise which he had not afforded those former By this it is already apparent that eternal blisse in another world was not the matter of this promise both because this was not it that they could be evidenced to have miss'd by their being tormented and put to death but that which it was more sure they received because they were so ill used here and secondly because if it were supposed to be true as some vainly conceive that those that died before Christ did not attain their blisse till after Christ's resurrection yet it will be acknowledged by all that they then received it and then it will follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any advantage of them that lived before in that respect those obtaining the blisse assoon or sooner then they and no torment or temporary pains being supposable for such Martyrs between the day of their sufferings and their attaining to blisse wherein these latter can by any be thought to exceed them It follows then that as the promise which they by suffering received not was some promise of this life so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the somewhat better was somewhat which the Christians should enjoy in this life In the next place then we may have another way of finding out what this promise was wherein the Christians were to have the advantage of the former by looking on ver 13. where of Abraham Isaac and Jacob it is said in like manner that they died receiving not the promise That promise was clearly the promised land that Canaan the type of the Christians rest or deliverance from their enemies see Note on Heb. 3. c. which they received not in their life time though their posterity afterward did receive it yet some promises there were made unto Abraham and his seed which even they that attain'd the promised land did not receive And what were they Among the promises made to Abraham not personally to him but to his seed this is one Gen. 22. 17. that his seed should possesse the gates of his enemies This it seems was look'd upon by all the Jewes as a special part of the promise to Abraham repeated by all the
also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helme withersoever the governour listeth Paraphrase 4. And so though a ship on the sea be a vast unwieldy vessel and in the power of winds and waves as we are of temptations to carry it violently before them yet the Pilot by means of the helm or stern a small part of an unconsiderable bignesse is able to rule it and turn it as he please 5. note b Even so the tongue is a little member and boasteth great things behold how great a matter a little fire kindleth Paraphrase 5. Again the tongue is one of the smallest parts of a man's body and yet makes a great noise doth a great deal of hurt stirres up faction and contention in the Church as a little fire ye know will set a whole house or any the greatest pile on fire 6. note c And the tongue is a fire a world of iniquity so is the tongue among our members that it defileth the whole body and setteth on fire the note d course◠of nature and it is set on fire of hell Paraphrase 6. And the tongue cannot more fitly be resembled then to fire for though it be but one and that a very small member of the body yet so it may be used as to set the whole society of men a church a kingdome a whole world on fire with strife and contention and all wickednesse infecting and poysoning the whole society setting all in combustion being it self set on work by the devil kindled by that fire that comes from hell 7. For note e every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind Paraphrase 7. 'T is in the power and skill of man as through all times we see to represse the violence and poyson of all other creatures to subdue and disarm them of their weapons and means of hurting mortally 8. But the tongue can no man tame it is an unruly evil full of deadly poyson Paraphrase 8. But the tongue is more hard to be subdued then any of these an irremediable author of many evils strikes and wounds and kills like the most venemous beast and no antidote is sufficient against it 9. Therewith blesse we God even the Father and therewith curse we men which are made after the similitude of God Paraphrase 9. And what a foul sin is it in a Christian or professor of piety to use this member to so distant offices to confesse with the tongue and acknowledge him who is both our God and our father and to judge and rasie at our Christian brethren who for that image of God they bear upon them are to be looked on and used with all kindnesse 10. Out of the same mouth proceedeth blessing and cursing My brethren these things ought not so to be Paraphrase 10. This contrariety of our practices is a most unchristian thing and ought to be reformed in you your profession of piety to God ought to have all charity to your fellow-Christians accompanying it 11. Doth a fountain send forth at the same place sweet water and bitter Paraphrase 11. No fountain can send forth two sorts of waters of so distant a nature so contrary one to the other sweet water to which the effluxions of our charity may fitly be compared and bitter water by which cursing was express'd Num. 5. 21. 12. Can the fig-tree my brethren bear olive-berries either a vine figs so can no fountain yield both salt water and fresh Paraphrase 12. Any more then one tree can bear the fruit that belongs to another tree 13. Who is a wise man and indued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdome Paraphrase 13. And therefore for them that despise and condemn others and take upon them to be the onely perfect men ver 1 2. the Gnostick Judaizers let them know wherein the true Christian knowledge consists even in doing all works of charity as well as piety with all meeknesse as that is opposed to pride of their own wisdome accompanying them 14. But if you have bitter envying and strife in your hearts glory not and lie not against the truth Paraphrase 14. But bitter emulation contention is farre◠from being a piece of spiritual wisdome and therefore if this be among you what is this but an hypocritical boasting or ye have little reason to boast or pretend that you are the wise or spiritual as the bitter contentious Gnosticks doe see v. 15. 15. This wisdome descendeth not from above but is earthly sensual devilish Paraphrase 15. This is quite contrary to the true celestial wisdome that Christ came to teach and infuse into us 't is that which first the love of the world secondly mens own carnal unregenerate hearts or thirdly Satan himself that professeth to be an enemy of all good men infuseth into them 16. For where envying and strife is there is confusion and every evil work Paraphrase 16. For there is nothing so ill that is sinfull be it sedition or disturbance of the whole State or Church and nothing so ill that is miserable no such curse to any community or unquietnesse to any particular person but it is certainly to be expected where emulation and contention have once entred 17. But the wisdome that is from above is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits note f without partiality and without hypocrisie Paraphrase 17. But the true Christian celestiall wisdome indeed may be known by these properties that it is first pure from all lusts and filthinesse so frequently practised by the Gnosticks secondly peaceable and so quite contrary to the contentious factious humor of the Gnosticks thirdly not rigid but gentle mild equitable receding from his own strict right in order to peace see note on 2 Cor. 10. a. fourthly very ready to believe any thing that is good of another or that may mitigate or alleviate his fault see note on 1 Cor. 13. c. fifthly abounding in all charitable works sixthly without all wavering or inconstancy or danger of falling off to the seducers or persecutors Gnosticks or Jewes or without making any difference a liberal distribution to all that want seventhly without dissimulation or appearing to be what they are not such as the false brethren 2 Cor. 11. 26. which brought such mischief on the Apostle 18. And the note g fruit of righteousnesse is sown in peace of them that make peace Paraphrase 18. But they that love and follow peace shall accordingly be repai'd the reward of the righteous the peace and all the mercies of God shall be their reward Annotations on Chap. III. V. 1. Be not many masters What the full importance of this admonition is 〈◊〉
to the dispersed of the Jewes And although those to whom the Epistles were directed immediately were the Jewish Christians yet of these there were so many that did stand for the continuance of the Mosaical Law and so were Judaizing Christians and these lived so intermixtly with the unconverted Jewes themselves and so maliciously acted with them to the persecuting of the Orthodox Christians that as some passages of this Epistle seem to belong onely to the Jewes unconverted as the former part of this Chapter till ver 7. so many more pertain to those that went on with them in their sins those that reconciled Christianity and the world and all the most enormous sensual sins c. 4. 4. and particularly the outrageous practices of the Zelots For so it appears by Act. 21. 20. that many myriads of converted or believing Christian Jewes were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the number of the Zelots that were very vehement persecutors of all that stood not for the Law of Moses To these refers the unruly tongue c. 3. compared to a fire that kindled so much matter made such combustions among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting into a flame the whole wheel or course of affairs v. 5 6. untameable v. 8. full of cursing and bitternesse v. 10 11. and in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal v. 14. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal or envy v. 16. and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedition or tumultuousnesse and every evil deed the very character of the Zelots in Josephus so again c. 4. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wars and quarrels among them ver 1. which as it is observed were first intestine among themselves begun by those of the Zelots and so prepared them to their wretched desolation when the Roman Eagles came and more punctually v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye kill and envy And to this purpose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here most properly belongs which though it signifie sighing or groaning or murmuring yet because that is an effect of envy and emulation which sighs at other men's prosperity and because envy proceeds wholly from uncontentednesse as in the story of Cain it appears first his countenance was sad and then he malignes and slayes his brother therefore by a figure it is set to signifie the same thing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy and bitter zeal had before so often done V. 12. Condemnation The antient Copies generally and beside those produced by others the forementioned in Magdalene College Library in Oxford read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hypocrisie The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false speaking for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vulgarly signifies to be an hypocrite to dissemble signifies also to lye to deceive to deal fraudulently as near in signification as in sound to our Knave as it is now used among us and so one of these is taken for the other the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false speaking And then the exhortation of this place will be parallel to that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is best not to swear at all but to take such care of speaking truth with every man that our words may be thought to be oaths And that of the Arabians Let thy speech be I and No that thou mayst be a true speaker among all men and Joseph de Bell. Jud. l. 2. c. 12. of a sort of Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that is said by them is stronger then an oath Swearing is forbidden by them counting it worse then perjury and affirming that that man is already condemned as unsit to be trusted which is not believed without calling God to witnesse V. 14. Elders of the Church What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church is not easie to be determined If there were at the time of the writing this Epistle beside the several Bishops in each Church a second order of Presbyters under the Bishops and above the Deacons and of them more then one in each Church it would then be most reasonable to interpret this place of those But because there is no evidence whereby these may appear to have been so early brought into the Church see Act. 11. b. and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural doth no way conclude that there were more of these Elders then one in each particular Church any more then that the sick man was bound to call for more then one and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church was both in the Scripture-style see Note on Act. 11. b. and in the first writers the title of Bishops and because when there were secondary Presbyters more then one in every city the sick man cannot be thought obliged by this Text to call for the whole college or one sick man for more then one and lastly because the visiting of the sick is antiently mentioned as one branch of the office of Bishops therefore it may very reasonably be resolved that the Bishops of the Church not the Elders of the Jewish Synagogue but the Bishops of the Christian Church Seniores Christianae congregationis as Erasmus paraphraseth it the Elders or Governors of the Christian congregation one in each particular Church but many in the universal Church and so also many in the Church of the dispersion to which this Epistle is addressed are here meant by S. James Thus in Polycarp's Epistle to the Philippians where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being the highest order mentioned and those to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature belongs may as in Papias and Irenaeus and Clemens Alexandrinus and Tertullian they doe most reasonably be conceived to denote Bishops One part of their office is set down that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that visit all the sick And accordingly so it most probably must in this place Ib. Anointing him with oile That anointing with oile was a ceremony sometimes used by Christ and his Apostles in working their miraculous cures healing diseases and casting out devils appears Mar. 6. 13. where at the Apostles going out it is said that they cast out devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and anointed many sick persons with oil and cured them Another ceremony there was used to the same purpose imposition of hands Mar. 16. 18. and Act. 9. 17. and 28. 8. And to these prayer was added as the more effectual and substantial performance of which Unction and Imposition of hands were onely the ceremonies and this prayer commenced in the name of Christ or else the name of Christ in prayer called over the sick And by these means together with the sick man's examining and confessing and sincerely forsaking whatsoever sin he stood guilty of either toward God or man it was ordinary
in the Canon and onely question its being written by S. Peter cannot well be allowed to doubt of or if S. Jude say true then S. Peter was the Author of it For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed the title of Simon Peter the addition of an Apostle of Jesus Christ the mention of a former Epistle the having been with Christ on mount Tabor the being called an Apostle of Christ by S. Jude all which in all copies stand unmoved to secure the authority of this Epistle and to convince us of the Author of it As for the argument taken from the time of S. Peter's death before the destruction of Jerusalem c. it is void of all force For to grant all the former parts of it that S. Peter died under Nero that that was before the destruction of Jerusalem that all Christians expected that destruction before the end of the world First it doth not follow that if this Epistle were written by Symeon it shall therefore fall to be after the destruction of Jerusalem for James the first Bishop was put to death and so Symeon succeeded in that See 8 years before the destruction of Jerusalem and 5 years before the death of S. Peter Secondly it is not true which is suggested in the argument and on which one thing all the validitie of it depends that this Epistle was written after the destruction of Jerusalem And for the onely proof of that taken from hence that the Author of this Epistle arms his readers with patience in expectation of the last day that is as farre from truth also there being no word in this Epistle to that matter One passage there is which referres to the end of the world chap. 3. ver 7. but not as approaching or conceived by any to approach But the other passages of the coming of the day of the Lord as a thief and the like belong all to that judgment on the Jewes expressed in like phrases by Christ Mat. 24. and by the Apostles in their Epistles and not to the day of universal doom or destruction of the whole world see chap. 3. Note d. Having thus answered the pretensions against the Author of this Epistle it remains that we inquire of the time of writing it which by c. 1. 14. may justly be concluded to have been a little before his death and that in the time of his last danger before his Martyrdome from the evident approach whereof or revelation concerning it he affirms himself to know that the time of his putting off this his tabernacle that is his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very suddainly to come very near at hand That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero to defend and comfort and confirm the Church that was persecuted there hath been reasonably concluded by Chronologers And in this year Anno Chr. 67. about the beginning of October they are both thought to be cast into prison and soon after put to death And then this is the most probable time for the writing this Epistle which being so near the warre on which followed the destruction of the Jewes it is evident what occasioned the writing of this Epistle and S. Jude's which being on the same subject must be dated about the same time viz. the confirming the persecuted afflicted Christians in their expectation of that deliverance which they should now shortly meet with by the destruction of their persecuters The certainty of which he declares as also the reasons of its being thus long delayed and the undiscerniblenesse when it comes fortifying them also against the infusions of the Gnosticks who took advantage of the continuing of their persecutions so long and much solicited and assalted the constancy of the afflicted Christians of whom he therefore warns them and that by foretelling that they should be soon destroyed also and all that were corrupted by them CHAP. I. 1. SImon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousnesse of God and our Savour Jesus Christ Paraphrase 1. Simon by Christ whose disciple I was surnamed Peter and by him after with others sent by commission to preach the Gospel to all the Jews wherever they are dispersed see 1 Pet. 1. 1. which have received the faith of Christ and in that respect are as valuable in Gods sight as we the Apostles of Christ that faith I say whose object is the righteousnesse of Christ our God and Saviour either as that signifies his way of justifying men now under the Gospel see note on Rom. 1. b. or as it may note his fidelity and justice in performing what he hath promised us in the Gospel 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord Paraphrase 2. I salute you and wish you all that felicity which I promise my self you will enjoy by the receiving of the faith and by your experience and evidence of God's goodnesse and faithfulnesse to you in Jesus Christ 3. According as his divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of him that hath called us to glory and note a vertue Paraphrase 3. According as he of his goodnesse and by exercise of his controlling omnipotent power hath afforded us all things that pertain to felicity hereafter or to piety here by means of our faith and profession or acknowledgment of Christ who hath revealed himself unto us and called us into his school by most convincing arguments of his authority and mission from heaven first by that glorious act of the holy Ghost's descending upon him and the angel saying from God This is my beloved son in whom I am well pleased For that that is the meaning of the word Glory see note on Mat. 3. k. Rom. 9. c. secondly by his miracles which he did among men here and by his Apostles ever since 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the note b corruption that is in the world through lust Paraphrase 4. By which two as evidences and engagements of the truth of them huge promises have been made over to us of a most glorious and valuable nature on purpose to allure and attract you to all divine purity by receiving the faith of Christ and forsaking that abominable course of unnatural lusts and other like sins which through the sect of the Gnosticks is now become so common and ordinary among the professors of Christianity see note on c. 2. a. 5. And besides this giving all diligence add to your faith vertue and to vertue note c knowledge Paraphrase 5. In respect of whom it i◠necessary that you be very
we know is God's electing or preferring of us or the favour done to us by God without any intimation of our apprehensions Secondly this phrase cannot refer to the promises of God so as to signifie our making them sure or firm for they are certainly and immutably so already and it is God not we that is to make them so by performing them to us It remains then that by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make firm must be meant that which through the grace of God is in the Christians power by care and diligence to doe viz. to qualifie themselves with a capacity of receiving the benefit and fruit of these mercies and favours of Christ to remove the hindrances which will keep them from being actually beneficial to us and so to render them firm that is effectual to the good of our souls And all the promises of God being conditional and our performance of that condition being from us required that the favours of God bestowed on us his calling and election may be effectually such to us really for our advantage not our woe the only way to make them effectual to us is our discharging our parts performing the condition and to this it is that our diligence is here required which cannot be available in any thing else That this is the meaning of the words may appear by the like phrase Rom. 4. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the promise may be firm to all the people which no way referres or looks to their confidence or perswasion of it nor to the firmnesse of the promise only but to the benefit and fruit and effectualnesse of it to them so Rom. 15. 8. Christ became a minister of the circumcision for the truth of God that is to make good God's promises to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the promises of the fathers firm that is effectual to exhibit and perform them to them So Heb. 2. 2. If the word which was spoken by Angels that is the Law given to Moses be firm that is were performed failed not of the effect without any reference to their perswasion of it for so 't is expressed by what follows and every trangression and disobedience received a just reward that is the breaches of that Law were actually punished And accordingly here their diligence in making their calling and election firm is taking care that the mercies of God toward them in calling and chusing or preferring them before others may prove effectual to them that is that they may obtain that benefit which was designed them by God in these mercies and which they certainly shall obtain if they perform what is required of them Thus in a like phrase to apprehend or lay hold on eternal life 1 Tim. 6. 12. is but the interpretation of fight the good fight going before the only way to the obtaining of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reward like that in the Olympick games which is given to none but conquerors being the contending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the laws of the agones fighting and overcoming which is express'd Phil. 3. 12. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pursue or run if so be I may obtain V. 16. Coming of our Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of Christ signifies the remarkable destruction of the impenitent Jewes and deliverance of the believers among them hath been often shewed see Note on Mat. 24. b. and particularly that 't is called his coming with power Mat. 24. 30. that is as a King or mighty person Agreeably to that is here the power and coming of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense of his coming to discriminate between the persecuters and disciples so that one should be taken and the other left Mat. 24. 40. the obstinate obdurate Jewes to be utterly destroyed by the Roman Eagles as by Christ's executioners and the faithful among them delivered out of that ruine And to that doth the Context here and almost all the rest of this Epistle direct those words see ch 3. 1 and 4. All the difficulty will be how that which here immediately follows but were eye-witnesses of his majesty can belong to this particularly To which I answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there set to expresse that majesty which was by way of vision represented and instated on Christ at the time of his Transfiguration on mount Tabor at which Peter was present as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eye-witnesse This is clear from v. 17. by the voice that came out unto him from the magnificent glory that is from that splendid cloud Mat. 17. 5. Mar. 9. 7. and Luc. 9. 35. and that glorious appearance of angels called his glory Luc. 9. 31 32. This is my beloved son c the very passage that is there mentioned Now this Transfiguration was meant by Christ to give Peter and John some image and shadow of a kind of parable to express this coming of Christ in this glorious manner against his crucifiers and for the rescue of all persevering disciples This appears by these two circumstances first by the passage immediately precedent with which the story of the Transfiguration connects in all the three Gospels where 't is mentioned viz. that he that will save his life that is forsake Christianity to avoid the present pressures shall lose it that is shall be destroyed in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that will lose his life for Christ's sake that is venture the utmost danger rather then fall off from Christ shall find or save it that is be thus delivered at Christ's coming to execute vengeance on those persecuters which are the very words again used by Christ in the describing of that coming of his to the destruction of the Jews Luc. 17. 33. And farther that he that shall be ashamed of Christ of him shall Christ be ashamed when he shall come in his own glory and his Fathers and the holy Angels that is when he comes in this kingdome of his not onely at the day of doom but peculiarly within the space of the life of some by-standers as all the Gospels agree in that place and as at another time Job 21. Christ saith particularly of S. John who lived to see it Of which that he might give them some essay he had three of them up to the mountain and was transfigured before them gave them some glimpse of that future glorious coming of his The second circumstance to make this appear reasonable is the businesse of the discourse which was betwixt Moses and Elias and Christ at that time which appears by Matthew and Mark to be the approach of the great and dreadful day of the Lord from that question of the disciples Mat. 17. 10. and Mar. 9. 11. Why then say the scribes that Elias must first come who saith Malachi was to come before that great and dreadful day
spoken of in both verses the impious carnal Gnosticks this of their wicked lives is supposed in the 8 th verse having been already ver 6. sufficiently express'd and so as of them whose lives of carnality and pretensions of perfection were so contrary it had been affirmed ver 6. that they lie and doe not the truth so in that 8 th verse 't is said with little change they deceive themselves and the truth is not in them which only adds to the former the consideration of their danger that they thus brought upon themselves they flattered themselves to their ruine whereas v. 9. If they would acknowledg their sins and danger and forsake them and flie to God for pardon upon repentance he having promised it to such would be faithfull and just to forgive them their sins would deal with them according to his promise And then follows v. 10 If we say that we have not sinned which is directly all one with we have not sin v. 8. see Ntoe on c. 3. a. that is if these men that thus live pretend still that they are the perfect as of their followers in Irenaeus we read that they called themselves the spiritual and affirmed that all the foulest actions did no more pollute them then gold was polluted by being in the mire or the sun beams by shining on a dunghill they make God a lyar which is an addition to their lying first ver 6. and then deceiving themselves v. 8. and so frees these repetitions from tautologie that is directly give God the lie who hath every where declared such actions as these men practised confidently abominable pollutions c. to be most vile and most punishable sins And so this appears to be the full meaning of this verse and being so leaves no place of disputing from hence whether of any regenerate man it can be said at any time that he hath not sinned in that notion which belongs to that phrase in these Epistles of S. John and is explained Note a. on ch 3. to belong to wilful advised deliberate sin for sure these Gnostick soul livers were farre from regenerate men That this is the full meaning of the place will farther appear by the words immediately subsequent ch 2. 1. These things I write unto you that ye sin not which are very fitly adapted to this purpose for there is no such way to perswade men not to fall off into those soul sins that now solicited them as this of undeceiving them in this point and assuring them that if they lived Gnostick lives they should never be deemed perfect men which as long as they entertained themselves with any hopes of nothing could convince them of the necessity of so saking them Whereas any other way of understanding the place would not tend to that end of exhorting and warning them not to sin For if it were to be understood of all the best mens being guilty of sinne how could that be a way of inforcing on them their duty of not sinning Many more arguments might be used by refuting all other imaginable interpretations of this place to confirm this but this one of the Context may be sufficient which accordingly in the next Chapter pursues the same subject more expresly Hereby we know that we have known him that we are true Gnosticks indeed and not those that falsly assume that name truly perfect men such as Christianity was designed to make us if we keep his commandements v. 3. practise those vertues of purity and charity which Christ commandeth and then v. 4. just as here in this Chapter but more largely and explicitly then in this verse He that saith I have known him that is calls himself a Gnostick perfect man and keepeth not his commandements lives so contrary to the rules of piety and purity and all Christian vertue as these pretended Gnosticks doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lyar just as c. 1. 6. we lie and the truth is not in him as c. 1. 8. the truth is not in us But who so keepeth his word v. 5. that is lives according to the strict commands of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this man hath the love of God been truly perfected he may on some grounds of truth pretend to perfection of charity toward God to which these Gnosticks falsly pretended and so was the occasion of all this discourse of pretended perfection when men live in vile sins as after of that perfect love which if truly such casteth out fear ch 4. ◠CHAP. II. 1. MY little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father Jesus Christ the righteous Paraphrase 1. My tender Christians I write this to you which I have last written v. 6 7 8 9 10. see ch 1. note b. to deterre and forewarn you of this deceit that so many are now fall'n into that you may not be drawn away into the heresie and impurities of the Gnosticks either by following them into unclean bestial sins or by depending on and pretending to such a perfection in your selves which may secure you in any one act of deliberates sin but that if you have fallen or shall fall into any such act that then persently you confesse it and forsake it freely and lay hold on Christ who for your encouragement you may know is on God's right hand acting as an advocate for those that have sinn'd and now reform and amend their lives and when the Church praies to him for any laps'd sinner he is just and faithfull to perform his promise to hear the Churches prayers and to present them to his Father and to manage all that belongs to such to their best advantage 2. And he is the propitiation for our sins and not for ours only but also for the sins of the whole world Paraphrase 2. And he having entred by blood into the holy place that is having died for us and gone to heaven where he is now invested with power which he exerciseth in our behalf is a powerfull means of reconciling God to us of obtaining free pardon for our sins on condition of our giving of our selves up to new life and not for ours onely but for all the sins of all the world of men on condition of faith in Christ and new life 3. And hereby we do know that we know him if we keep his commandments Paraphrase 3. And this is a character by which it may be discerned whether we truly know Christ or no as the Gnosticks call themselves by that name which signifies knowledge 1 Tim. 6. 20. that is whether we have a right notion of Christ as he is our advocate v. 1. and propitiation for our sins v. 2. and of his Gospel or no viz. if we do what he commandeth us to do live obedient to the directions of Christ see note on c. 1. b. 4. He that saith I know him and keepeth
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
imaginable that of those other three which had so lately been affirmed to testifie the same v. 6. this would have been affirmed in other so much plainer words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to one purpose or agree in one If there had been any reason thus to vary the phrase it would probably have been by applying the obscurer phrase to those three of whom it had been before sufficiently affirmed and the more perspicuous and explicite to the three in heaven of whom it had not been formerly affirmed and not so directly contrary as here we finde it is Secondly the only reason pretended why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one should not inferre really as literally it doth the unity of the Trinity being this because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree in one is attributed to the three on earth That argument is of no kinde of force for the parallel here held between those in heaven and those on earth being only in respect of the testimonies and of the number of the testifiers there is no necessity that the Apostle or we should extend it to all other circumstances or if there were it would be as reasonable to interpret the latter by the former the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are to one purpose by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are one which were absurd and is not imagined as the former by the latter Indeed no reason for either of them But on the other side having to the mention of the three witnesses in heaven annex'd out of the Christian doctrine the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three are one it was reasonable when he came to the other three of whom that could not be affirmed to affirm of them as much as the matter would bear that is that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifiers to the same purpose though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one and the same nature Lastly if it were granted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one did note as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth the according of their testimonies yet that no way excludes the unity of the testifiers because both those senses may belong to the place and be true the unity of the testifiers necessarily inferring the according of their testimonies though the according of the testimonies inferâ—e not the unity of the testifiers And then both these being so consequent one to the other and so pertinent to the Apostle's purpose viz. the consent of all witnesses to the truth he had to prove and the words being in themselves so clear for the asserting of the unity there can be no pretence or reason to doubt but this is the importance of them One thing onely is here needful to be added that in the King's MS. and many other Copies a great part of these two verses is left out and in stead of them no more read but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there are three that bear witnesse the spirit and the water and the bloud But of this it must first be observed that the ordinary reading hath the authority of many antient and all but one printed Copies secondly that the omission may have been casual by the error of some scribe who having transcribed in the Copie before him as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his eye might by error passe to ver 8. where the same words are again repeated and so leap over what is in the midst and immediately subjoin what there immediately follows after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many examples of visible omissions on this occasion are observable in this and most other MSS. as might largely be evidenced and it is that to which the hast of transcribers and the necessity of taking off the eye from the Copie renders them very liable Which error being once committed in one Copie he that should come after and transcribe that might upon judgement and reason omit somewhat more viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because those two parts of the verse being set distinctly by way of opposition to two for mer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former verse in which those two were being once lost these latter were by congruity to goe after them and to be left out also To which purpose it is observable that as to these two phrases there is yet a greater variety in the Copies the Syriack and Arabick having the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these three are one or to one purpose and many Copies having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the earth which yet have not the former verse which shews that the former casual error was first committed before this other which was taken up on judgement and that all that followed the one where there was no place of choice did not where there was choice chuse to follow the other Thirdly that it is not imaginable how if this of the King's MS. and those others were the right reading this which is now in the ordinary Copies should get in unlesse it were by grosse fraud and forgery for to the infirmities of a Scribe to which omissions may these additions cannot be imputable Fourthly that if the addition be thought imputable to a fraud on one side the leaving it out may much more reasonably be imputed to a fraud on the other side For first supposing it thus far equal that as the omission was useful to the Arrians and Anti-Trinitarians so the addition was of advantage to the Catholicks or Orthodox yet it is presently visible that the interest of those that were condemned in the Church as hereticks was far greater and the necessity more pressing on their part that I mention not the greater likelihood of hereticks adventuring to make use of such a forgery to leave out the words and commit this fraud then that of the Catholicks was to put them in For if the words be once acknowledged to be the words of Scripture it gives a conclusion to all the hereticks pretensions and it necessarily follows first that they that deny the Trinity most diametrically oppose the plain words of Scripture the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three here secondly that they that deny the Unity contradict distinctly S. John's affirmation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three are one thirdly that they that deny the holy Ghost to be God and yet do not affirm him to be a creature and consequently conclude him to be nothing but the vertue and efficacy of God do oppose the plain words here which distinguish the holy Ghost from the Word and from the Father as much and in the same manner as the Word or second hypostasis from the Father on one side or from the holy Ghost on the other And so as long as these words stand in force it is not possible for the hereticks doctrines to be maintained and therefore it is that Socinus and his followers find it necessary to
not only may but must be so understood appears by the Latine of Irenaeus which only is extant which reads it thus Antichristi nomen per ipsum utique editum fuisset qui Apocalypsin viderat neque enim ante multum temporis visum est sed pené sub nostro seculo ad finem Domitiani imperii The name of Antichrist would have been published by him who saw the Apocalypse for it was not seen any long time since but almost under our age at the end of Domitian's Empire Where the word visum in the neuter seen not visa in the feminine belongs apparently to the name not to the Apocalypse Secondly I answer that although it should still be acknowledged to be the opinion of Irenaeus that John received the Revelation and all his Visions at the end of Domitian yet on the other side 't is the affirmation of Epiphanius that John prophesied in the time of Claudius Caesar when saith he he was in the I le Patmus And that which may give authority to Epiphanius's testimony is this First that Epiphanius in that place is a writing against the Montanists about the authority of the Apocalypse and that the later it were seen or written the more it would have been for his turn toward confuting or answering them whose objection it was that the Church of Thyatira mentioned in the Apocalypse was not yet a Church when that was said to be revealed And therefore if it had been but uncertain whether it were written so early or no he would without all question have made use of this as some advantage against his adversaries whom he was then in confuting Secondly that Epiphanius is so farre from doing this that he doth twice in the same place expresly affirm first that his being in the Isle of Patmus secondly that his seeing these Visions there yea and his return from the Island were in the time of Claudius Having said this for the confirming this assertion of Epiphanius to have as much authority as his testimony can give it four arguments I shall adde for the truth of it The first negative to the disparagement of that relation that affirmes him banish'd by Domitian and returned after his death in Nerva's reign For of the persecution by Domitian there be but two authors mentioned by Eusebius Tertullian and Hegesippus but of Tertullian he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domitian went about to do as Nero had done being a part of his cruelty or as Tertullian's words are portio Neronis de crudelitate a portion of Nero for cruelty sed facile coeptum repressit restitutis etiam quos relegaverat but he ceased from it presently and recalled those whom he had banished which no way agrees with his banishing John and not recalling him all his life as is supposed in the other relation and affirmed by Eusebius And therefore Baronius that is for his banishment under Domitian in the tenth year of his reign is forced fairely to reject Tertullian's authority in this matter giving for it his proof out of Dio viz. that Nerva released those who were condemned of impiety and restored those who were banished Which affirmation of Dio's being granted as far as belongs to those who were in exile or stood condemned at Nerva's coming to the Empire doth no way prejudice the truth of Tertullian's words of Domitian's having repress'd his severity against the Christians and revoked the banished wherein he is much a more competent witness then Baronius No more doth his killing of his unckle Clemens and banishing his cosin Flavia Domitilla for that was five years after this time of John's supposed banishment in the fifteenth or last year of Domitian's reign In the relation of Hegesippus a most antient writer that lived in those times there is no more but this that Domitian had made a decree for the putting to death all that were of the linage of David that some delators had accused some of the children of Jude the kinsman of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as such who were of Davids seed that Jocatus brought these to Domitian but upon examination being found to be plain men and such as believed not Christs kingdome to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this world or earthy but heavenly and Angelical to begin at the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he set them free and by Edict took off the persecution against the Church and they being released became Bishops in the Church and continued peaceably and live till Trajanus's daies And this certainly agrees very little with the other relation nor can any account probably be rendered why when the persecution of Christians was taken off by the Edict and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace restored to the Church of Christ and when the profession of Christianity in the sonnes of Jude being by the them avowed to the Emperor was not yet thought fit to be punished in the least yet John should be banished and continue in his exile till Nerva's reign for no other crime but that of being a Christian Where by the way Baronius's artifice much failes him Tertullian saith he fell into his error by following Hegesippus's authority but Hegesippus saith he spake apparently de ea persecutione quae mota est in Judaeos of that persecution that was raised against the Jewes not against the Christians How true that is will now appear when the express words are that by that Emperors Edict the persecution against the Church sure that was not of Jewes but Christians ceased Secondly that about the ninth year of Claudius the Christians were pursued and banished by the Roman Powers That at that time Claudius banished the Jewes out of Rome is evident by Josephus and acknowledged by all and that by the Jewes the Christians are meant appears by Sueonius in the life Claudius c. 25. Judaeos impulsore Chresto assiduè tumultuants Româ expulit He banished the Jewes out of Rome for the tumults which they daily raised by the impulsion of Chrestus By Chrestus it is certain that the Roman writers meant Christ calling him Chrest and his followers Chrestians as Terutllian observes Apol. c. 3. And so they that were acted by the impulson of Chrest in that narration must though called Jewes necessarily be resolved to be Christians And what was done at Rome is to be supposed to have been done also in other parts of the Emperors dominions and so that edict mentioned Act. 18. 2. was in reason to reach to Ephesus and may justly be thought to have involved S. John there And accordingly Chronologers have placed this banishment of his to Patmus in that year Thirdly that about Claudius's time it was that the unbelieving Jewes began and continued to oppose and persecute the Christian Jewes and thereupon the Gnosticks compliances and making as if they were Jewes to avoid persecutions are so oft taken notice of by S. Paul Gal. 6. 12. and
that is by impulsion of the Spirit of God and Ephes 3. 3. by Revelation that is by Christ's speaking to him from heaven and other the like vision which it appears he had 2 Cor. 12. 7. God made known to me the mystery In other places the word is used in a greater latitude for and exposition or interpritation of any sacred figure c. however come by though not by immediate inspiration from God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews expounding of difficulties see Note on 1 Cor. 14 b. and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries and rescuing the faithful But here it is according to strict idiome to more then vision or prophecie and so the title of Enochs book citied Jude 15. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Enoch but in S. Jude's style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecy of Enoch And if in this notion of the word which is peculiarly that which here and c. 1. 1. belongs to it M r brightman intituled his comment on this book Apocalypsim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rlevelation of the Revelation as it seems he did by applying the words of Scripture The Lord hath spoken who can but prophesie to his own performances in that Comment adding that God not onely speke of old by dreams and visions but daily now whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word and that when God doth thus communicate with any he understandeth a necessary imposed on him to makee it known to others and that the danger is not shâ—wn to him for his own private sake I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Reader For though by the help and grace of God sought onely by prayer and by the use of means instrumental to that end subordinate to that grace such are comparing Scripture with Scripture and Prophetick expressions with the Prophetick style and Symbols with Symbols and the observation of the use of words and phrases in the sacred dialect it be possible to attain to the expounding or revealing some secret senses of Scriptures which without the uses of these means will not be attainable yet may not the interpretations of any meer man which hath not the gift if prophecie pretend to be the word of God And whosoever shall professe thus to reveal the Revelation by God speaking to him and doth not evidence his calling and mission prophetick especially if he pretend to have learn'd from the Revelation things so distant from what there we read as are Germany and France and Britanny of this last Century from the Churches of Sardis Philadelphia and Laodicâ—a in Asia then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet And this is done by Master Brightman in expresse words saying that he had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world as if what was said to be sudden near 1000 years since were sufficiently fulfilled by being near at hand fourty four years ago that the Churches of Britian Germany and France were most favourably admonished of this tempest by Epistles written to them by name that he by divine impulsion or direction or what else divinitus can signifie found these very Epistles which signifie this thing and from the inscriptions of them understood to whom they were sent and durst not but dispatch them to them left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly And that those Epistles do not foretell this by any doubtful conjecture but teach in clear words what he thus thinks fit to affix on them The least that can be said of this is that 't is the adding to the prophecies of thus book c. 22. 18. the odtruding his own fancies for Divine revelations And if the â—ad calamities which have befaln this British Church since the writing of this New Apocalypse of his be conceived to conclude 〈◊〉 a true Prophet in his presaging against the Angel of that Church it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also as oft as any part of the event followed any one of them whereas indeed of any contingent future event there being only two things possible either that it will or that it will not come to passe and prescutions and schisms and commotions and seditions and changes of Government being so frequent that whatsoever Church or Kingdome hath long withstood such onsets may at last by some advantage industriously sought and maliciously laid hold on not improbably sink and fall under them whatsoever is or can bee foretold in this kind with any common prudence will not be improbable to fall out in some part within fourty of fifty space Nay whatever 't is some advantage it will have toward the completion by having been foretold As when by the flying of the birds so casual unsignificant a thing as that the Roman Augurs promised the souldiers a victory on that side the courage thus infused into them by believing that prediction did oft contribute very much to the obtaining the victory the same may in some measure be said in this particular But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book That the people are they that must pull dowm Antichrist whilst Kings espouse his cause then which nothing can be more effectual and direct toward the raising and somenting of commotions to which the prosperity of them is as probably consequent as victory to the number and courage of an Army and so though the prescience of God which is not his decree and the predictions of true Prophets which are but rayes of that prescience have no proper immediate influence on the effect noting of causality in them yet these vain delusions of those false Prophets may have had much of improperly so called yet real efficiency and if so designed by them of guilt in them All which proves the wickednesse and dangerousnesse of such designes but gives no Authority to the interpretations Having said thus much in general of Master Brightman's Apocalypse I shall not think it amisse to give the Reader some view or taste of his way of interpreting and the grounds where with he contents himself And it shall be by mentioning his explications of the prophecies of the seven Churches which are it themselves the most clear and intelligible of any part of the whole book as belonging peculiarly and by name to the chief Episopal Sees of Asia sufficiently known to all and in respect of the matter and expressions used in them more perspicuous then almost any part of the prophecies of Isaiah but
at their hour of death men are said to be written or blotted out See Luk. 10. 20. and Note on Phil. 4. a. V. 14. True witnesse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness is in this book and since in the ordinary use of the Church set to signifie one that for the testifying the truth of God laies down his life And he that doth thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to God who hath employed him so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true in the sense that on the Gospels we have oft given of that word one that deserves to be believed and both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true are the just rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here express'd by Amen a word which comes from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hiphil signifies credidit believing but in the Noun fidus fidelis verus and fide dignus faithful or worthy of belief This title then of Amen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true witness is here bestowed on Christ who to testifie the message or doctrine which he brought to come from heaven laid down his life And therefore the Church-writers which have sorted the Martyrs of the Church into several ranks or forms and given them distinct titles accordingly to Stephen that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first martyr of the Church to the rest of the Apostles Bishops and Ecclesiastical persons that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred martyrs to the great or noble men that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noble martyrs to the virgins and women that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair martyrs to the common people of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy martyrs have reserved unto Christ the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great witnesse or Martyr V. 15. Neither cold nor hot All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnosticks that seems to have gotten in among them though not those other carnal villanies viz. that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an indifferent thing perfectly lawfull to renounce Christ in time of persecution This is clearly the lukewarmnesse here which is a middle indifferent temper between being Christians and no Christians and in stead of that God commends to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refined gold fetch'd out of the fire that is directly the crown of Martyrdome contrary to that mixture and allay of drosle that is now in them and the white or shining garments the ensigne and character of the Martyrs every where in this book And for their saying that they are rich c. and not knowing that they are wretched c. this is again the mark of those Gnosticks which had such great ungrounded opinions of their own perfections A physical discourse on this place may be seen in Valesius Sac. phil c. 90. CHAP. IV. 1. AFter this note a I looked and behold a dore was opened in heaven and the first voice which I heard was as it were a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter Paraphrase 1. In this chapter being the beginning of another vision is first represented the calling and admission of John into heaven by way of vision as we read of S. Paul that he was snatched into the third heaven 2 Cor. 12. 2. to receive revelations of some things which should shortly come to passe and the manner of calling him was by a shril voice imitating the sound of a trumpet by which assemblies are wont to be called but that it was articulate 2. And immediately I was in the spirit and behold a throne was set in heaven and note b one sat on the throne Paraphrase 2. And accordingly saith he I was in an extasie or vision presently transported thither and there was represented to me a throne erected for judicature and God the Father sitting on it see Ezech. 1. 26. like the Bishop of Jerusalem in council 3. And he that sat was to look upon like a Jasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald Paraphrase 3. And he sate as in majesty and the appearance of him or the colours wherein he was represented to me were like the colour of a Jasper and Sardine stone the former having its name in the Hebrew Exod. 28. 19. from the firmnesse and hardnesse of it as being unmalleable thereby to signifie God's omnipotence the second Exod. 28. 17. from the rednesse or fierinesse of it to signifie him terrible in his judgments as a flaming fire Heb. 12. 29. But withall there was a rainbow round about the throne which was Gen. 8. 13. a token of God's covenant with man and is used Ezech. 1. to describe a glorious appearance of God the appearance of the likenesse of the glory of the Lord v. 28. and so again here ch 10. 1. and the colour of it was like an Emerald that is of a most pleasant greennesse fitly signifying the Evangelical covenant of mercy mixing in all God's judgments most mercifull preservations to the faithfull in the midst of his punishing the obdurate ch 7. 2 c. 4. And note c round about the throne were four and twenty seats and upon the seats I saw note d four and twenty Elders sitting clothed in white raiment and they had on their heads crowns of gold Paraphrase 4. And on each side of this throne were other chairs four and twenty in number as of so many Bishops sitting with the Bishop of Jerusalem in the Council and accordingly arraied in white garments and mitres on their heads 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the note e seven spirits of God Paraphrase 5. And as the Law was by God once delivered in a terrible manner by the ministerie of Angels so it now seemed to be produced as terribly to threaten and give in evidence against sinners And seven Angels like seven deacons in the Church stood waiting on this judicature see note on ch 1. c. 6. And before the throne there was a sea of glasse like unto Crystal and note f in the midst of the throne and round about the throne were note g four beasts full of eyes before and behind Paraphrase 6. And before this tribunal of God's were brought all the people of the Jewes expressed by a sea or multitude of waters waters signifying people in this prophecie c. 17. 15. and all their thoughts and actions laid visible and discernible before this Judge their own consciences as a crystal glasse reflecting and acknowledging the accusations that are brought against them And at every corner of this judgment-seat were the four
〈◊〉 〈◊〉 〈◊〉 to restore such an one in the spirit of meeknesse that is either by mild reprehension and exhortation to recover him to a sense and reformation of his fault without proceeding to any sharper course or else in case of greater severity to be soon molified again toward him to take off the censures of the Church from him Which there appears not only by the evidence of the words themselves but by the subsequent precept of bearing one anothers burthens ver 2. as that may be explained by a parallel place in Ignatius's Epistle to Polyâ—arpus where he bids him as a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care of the unity that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the keeping whole Christs body the Church bear all and suffer or bear with all in love And so perhaps in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. may be the restoring of the laps'd offenders upon their sincerity of reformation or rather the continuing them in the communion of the Church without need of having the censures inflicted upon them for so it there followâ—s as the consequent of his praying for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause I write these things being absent that bâ—ing present I may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deal sharply or use excision where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making up restoring or keeping whole may very fitly be rendred as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision the word set to denote the censures Thus in Hippodamus the Pythagorean in his book De Republ. prescribing society or meeting together of old and young in order to preservation of peace and moderating all sorts of affections he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because young men need to be taught sobriety or moderation and to have their excesses corrected and allayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correction saith the interpreterin Stobaeus p. 250. but that sure not by way of punishment for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the friendly meetings and feasts were no places of judicature nor instituted to any such like designe but by way of exhortation or friendly advice the elder to the yonger who might have such an authority with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to settle or accomplish them bring them to a staiedness and stability of temper In the third sense 't is used 1 Cor. 1. 10. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their being knit or compacted together in the same mind or opinion is set opposite to having schismeâ— among them and contentions v. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye knit together is preparative to their being of the same mind and having peace among them In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prayes to God for the dispersed Jew Christians that after that short time of sufferings God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself by his special providence take care for them and restore them halcâ—onian daies of peace to serve him in the publick assemblies Thus S. Ignatius in his Epistle to the Smyrnaeans making a motion to tâ—em to send a congratulation into Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had a fair sunshine in respect of the service of God doth thus expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have peace and have received their own magnitude and their own body is restored to them where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the body of the Church meeting together in assemblies which is there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be restored as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be repaired or made up that is restored to them See Jude Note c. V. 14. Communion What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for charity or liberality hath been formerly observed Note on Act. 2. d. and 2 Cor 8. 4 And agreeably though in a spiritual sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit here the liberality of the holy Ghost in the plentifull effusion of his gifts so as it will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Spirit Act. 2. 38. and so as will be most fit to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace or charity or liberality of Christ and the love of God as in Cicero de Nat. Deor. l 3. Dei gratia charitas Gods grace or favour and charity or love are put together For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ used 2 Cor. 8. 9. and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit Phil. 2. 1. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels and mercies that is the evidences of the highest liberality THE EPISTLE OF PAVL THE APOSTLE TO THE note a GALATIANS THE time of the Apostles writing this Epistle to the Galatians is generally conceived to be near the time of that to the Romans An. Chr. 55. above 20. years after his conversion Chrysostome and Theophylact set it before that And then there can be no possibility of believing the subscription of the Epistle which affirms it to be written from Rome where we know the Apostle had not been when he wrote his Epistle to the Romans But although of the time of writing this Epistle we have no sure evidence yet two things we discern of it first That the chief designe of it was to vindicate the liberty of the Gospel from the Judaical yoke which by being by them imposed upon all Gentiles which should receive the faith was likely to prove a great hinderance to the progresse of the Gospel among the heathens or uncircumcision of whom S. Paul profess'd to be the Apostle Secondly That they which in this Church press'd this yoke most eagerly were those which did not themselves observe it heretical Christians the Gnosticks which were not themselves circumcised as being many of them neither native Jewes nor Proselytes of their Covenant yet to avoid persecution from the Jewes did thus farre comply with them in pressing circumcision upon the converted Gentiles to which end they vehemently opposed S. Pauls doctrine and practice affirming that what he had he had received from the other Apostles and consequently was to be rectified by them S. Peter c. and indeed that he varied from himself From which calumnies he severally vindicates himself in this Epistle shewing that he received his doctrine from none but Christ himself that those other Apostles profess'd the same doctrine that he did and that though he himself used a greater liberty at some times then at other in respect of the advantages of the Church yet his doctrine was alwaies the same the truth of which he therefore confirms by many arguments That these hereticks were soon after the planting the Faith here crept in among them
appears by his words c. 1. 6. he marvels they were so soon removed c. The Gospel having some three years before been there if not planted yet confirmed by his preaching Act. 18. 23. about the time of Apollos being at Corinth that is about An. Chr. 51 or 52. as it is affirmed Act. 19. 1. Galatia and Phrygia being in the number of those upper coasts of Asia or Natolia which there he is said to have past through By which it appears how close at the heels of the Apostles that sowed the good corn the Gnosticks the officers of the envious man follow'd to sow their darnel as in Samaria first so in the other cities and regions where the Faith was planted by the Apostles and opposed by the Jewes and persecuted CHAP. I. 1. PAUL an Apostle not of men neither by man but by Jesus Christ and God the Father who raised him from the dead Paraphrase 1. Paul an Apostle that had not my commission from any meer man as some others the secondary Apostles had but from God in heaven and was not called by any other Apostle of Christ or assisted by any but first called to the faith by the immediate voice of Jesus Christ speaking to me out of heaven then by revelation from him Act. 9. 15. authorized to preach among the Gentiles and after Act. 13. 2. by special direction of the holy Ghost separated to the Apostleship who also received all my instructions from him by vision to Ananias and so in effect from God the Father which by his power raised him from the dead and gave all power unto him 2. And all the note a brethren which are with me unto the Churches of Galatia Paraphrase 2. And all those that are constantly with me see Phil. 4. 22. my fellow-labourers in the Gospel send greeting to all the several Churches in the cities and regions of Galatia 3. Grace be to you and peace from God the Father and from our Lord Jesus Christ Paraphrase 3. See Rom. 1. 7. 4. Who gave himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Paraphrase 4. Whose dying for us was purposely designed to work a reformation and mortification of sin in us and to take us off from the corrupt practices of the men of this age both idolatrous Gentiles and corrupt hypocritical Jewes which with a zeal to circumcision and the like Mosaical rites live in all the impurity and impiety in the world and wherein Christ hath done nothing but what is exactly according to the will and appointment of the eternal God and father of us all the God of Israel whom the Jewes acknowledge and professe to worship 5. To whom be glory for ever and ever Amen 6. I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospel Paraphrase 6. Having so lately preached the Gospel of Christ among you Act. 18. 23. and thereby either confirmed or first converted you to the faith I wonder you should so suddenly forsake those infusions you received from me and remove quite from the truth of the Gospel to a new strange doctrine 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ Paraphrase 7. Which indeed is farre from being another Gospel or doctrine of Christ fit to come in competition with what I preached to you farre from being taught as is pretended by other Apostles Onely there are some Gentiles that had lived in Judaea of the sect of the Gnosticks such as were at Philippi ch 3. 3. teaching the Gentile converts that they must be circumcised not out of any principle of piety or true zeal to the Mosaical law but that they might curry favour with the Jewes and avoid the pressures that lay upon the Christians whose persecutions were generally caused by them and these doe quite pervert and change that doctrine that I delivered you from Christ 8. But though we or an Angel from heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed Paraphrase 8. And if any attempt to doe that though it were I my self or even an Angel from heaven I proclaim unto you mine opinion and Apostolical sentence that you are to disclaim and renounce all communion with him to look on him as on an excommunicated person under the second degree of excommunication that none is to have any commerce with in sacred matters 9. As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed Paraphrase 9. And that ye may take more heed to what I say I repeat it again Whosoever teaches you any new doctrine contrary to what I at first preach'd to you let him be cast out of the Church by you 10. For doe I now note b perswade men or God or doe I seek to please men for if I yet pleased men I should not be the servant of Christ Paraphrase 10. By this you may guesse whose doctrine is most to be heeded theirs sure that desire not to get the favour of men to avert the displeasure of men but to secure the favour of God to approve themselves to him and I hope 't is clear that is my onely designe and not theirs who labour to propitiate the persecuting Jewes as by their new infusions 't is manifest your Gnostick teachers doe This if I did I must profâ—sse I should not faithfully discharge the trust â—reposed in me by Christ or If I had had a mind to this I had never turned Christian losing thereby all my interests among the Jewes 11. But I certifie you brethren that the Gospel which was preached of me is not after man Paraphrase 11. And whereas it is objected to me that being none of Christs immediate retinue I have received the Gospel from men and not from Christ and therefore may be thought to have made some change in it I now declare to you that the Gospel preach'd unto you by me hath a more then humane authority and so is not to receive prejudice by the latenesse of my vocation 12. For I neither received it of men neither was I taught it but by the revelation of Jesus Christ Paraphrase 12. For as it is not pretended to be any tradition of the Jewes nor taught me by my instructers in the Jewish religion v. 13. which if it were there were reason that now their verdict should be taken in it so it is evident that I had it not from those that were Christians and Apostles before me but by call from heaven and by immediate revelation from Christ in opposition to that way that had been taught me among the Jewes 13. For ye have heard of my conversation in time pass'd in the Jewes religion how that beyond
of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a several distinctcommission from Christ immediately and subordinate to none but the supreme donour or Plenipotentiary The second title is that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of truth and the basis of that pillar The houses anciently were built on pillars Iudg. 16. 26. where we find the pillars whereupon the house standeth and v. 29. the two middle pillars whereon the house stood and on which it was born up and upon the removing of which the house fell and so when the Psalmist describes the land by this similitude of an house he supposeth it set on pillars and the feeblenesse of those pillars when they want bearing up are an evidence of the weaknesse of the earth The earth is weak and the inhabitants thereof I bear up the pillars of it Psal 75. 4. Now of a pillar it is known that it receives the usefulnesse from the basis on which it stands which being so set that it cannot sinke the pillar being firmly fastened on that and standing upright it is able to bear a vast weight of building laid upon it And so these two though several in themselves yet joyning together and consolidated into one they doe as one not severally support what is laid upon them A like expression we find in the Jewish writers from whence it seems to be imitated as when Maimonides in his first volume lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins his first Hilchot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of foundations and the pillar of wisdome is to know there is a first being c. which phrase though it differ from this in speaking of a first absolutely first foundation whereas this speaks indefinitely of a foundation yet it agrees with it in this that foundation and pillar are joyned together to signifie not severall but one and the same title It is therefore necessary so to render these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar and ground that they be not distinct titles of the house of God a pillar one and a basis another but by the figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one described by two a pillar upon its basis which firmly sustains that which is built and erected upon it And so is the house of God the Churche both Universall of Christ and under him of all the Apostles and each particular of each single Apostles plantation this pillar erected firmly upon the basis to sustain to uphold the truth of Christ which being by Christ and his Apostles erected as a roof upon a pillar is sustained and upheld by it If the truth of the Gospel had been scatterd abroad by preaching to single men and those men never compacted together into a society under the Government of Bishops or Stewards c. such as Timothy was to whom was delivered by Saint Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 20. a depositum or body of sound doctrine to be kept as a standard in the Church by which all other doctrines were to be measured and judged if I say such a summary of faith had not been deliver'd to all Christians that came in in any place to the Apostles preaching and if there had not been some Steward to keep it then had there wanted an eminent means to sustain and uphold this truth of the Gospel thus preach'd unto men But by the gathering of single converted Christians into assemblies or Churches and designing Governors in those Churches and entrusting this depositum or form of wholsome doctrine to their keeping it comes to passe that the Christian truth is sustain'd and held up and so this house of God is affirmed to be the pillar and basis of truth or that pillar on a basis by which truth is supported According to which it is that Christ is said to have given not only Apostles and Prophets and Evangelists but also Pastors and Teachers that is the Bishops in the Church known indifferently by those two titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the compacting of the Saints into a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the building up of thebody of Christ confirming and continuing them in all truth Eph. 4. 12. that we should be no longer like children carryed about with every mind of doctrine c. v. 14. And so again when Heresies came into the Church in the first Ages 't is every where apparent by Ignatius's Episles that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine and whosoever departed from him and that form of wholsome words kept by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to be corrupted and immers'd in that sink of corruption which was then among the Gnosticks the pests of that age of the Church To which purpose these sayings of that divine Martyr are expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man doe ought of those things which belong to the Church without the Bishop and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth any thing without the privity of the Bishop worships the devill Epist ad Smyrn And this is his meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being within the altar preserving communion with and dependance on the Bishop who sat in that part of the Church which was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar which he that did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falls short of the bread of God Ep. ad Ephes from thence concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us take care not to resist or oppose the Bishop that we may be subject to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every one whom the Master of the house sends to his own stewardship him must we receive as him that sent him we must therefore look to the Bishop as the Lord himself And in the Epistle to the Magnesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought not only to be called Christians but also to be such as some call or acknowledge the Bishop but doe all without him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to think it reasonable to entertain any private opinions of our own for as he addes they that did so were sure to be seduced in such times being once grown wiser then their teachers So in Ep. ad Philadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are of God and of Iesus Christ these are with the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one altar as one Bishop that whatever ye doe ye may doe according to God And speaking of seduced Hereticks he mentions their only way of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they repent and return to the unity of God and the councell of the Bishop And so every where in all those Epistles to the same purpose to signifie that that form of doctrine deposited with and kept by the Bishop in the Church is the only sure means to support and preserve the truth Which how little it belongs to those Congregations or Churches which
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or that which prescribes and delivers the most exact and perfect way of serving God and so by a Metonymie is called piety That it signifies so here appears by the parts of this mysterie as they are here set down God that is Christ incarnate manifested in the flesh c. the several articles of our faith from the Birth to the Assumption of Christ which all together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of piety the parts of our religion into which all Christians are initiated or entred the foundation on which all our Christian practice is built God being so desirous that men should live according to that Law of his revealed by Christ that to preach it to us and inforce it on our practice he was himself pleased to assume and manifest himself in our flesh and to testifie the truth of this the Spirit of God came down visibly upon Christ and the voice from heaven This is my beloved son Mat. 3. 17. and so in the several particulars here mentioned as branches of our initiation into Christian religion grounds of our believing and practising the Christian doctrine Thus c. 6. 5. where speaking of the wicked Hereticks of those times the Gnosticks he mentions it as a piece of their doctrine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety that is the Christian religion the being of that profession is gain matter of secular advantage Thus again c. 6. 3. 't is called more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine which is according to piety So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel Agreeable to which it is that mercifulnesse and spotlesse purity are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge