of the ages in the Plurall those last times Heb. 1. 2. wherein Christ came into the world But then other places there are where it may be taken in another sense as Mat. 13. 43. where it may well signifie the end of this other age the conclusion of the world and so here Christs promise of his being with the Apostles unto the end of the world For it s to be observed that this age being the Christian state or kingdome of Christ that doth most distinctly begin at his râsurrection all power being then given to him v. 18. and this being the last age no other state to succeed this it followes necessarily that this age then beginning shall not conclude till the end of the world And consequently Christs promise hath no other period to determine it but instates a power on the Apostles and their successours by this mission and assisting and backing them in the execution of their office ãâã ãâã ãâã ãâã ãâã all the daies the whole term of this new age The Gospel according to S. MARK CHAP. I. 1 THE beginning of the Gospel of Jesus Christ the Son of God 2. As it is written in the prophets Behold I send my messenger before thy face which shall prepare thy way before thee 3. The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight Paraphrase 1 2 3. The first thing considerable in the story of Christ the Messias and eternal son of God and in the preaching of the Gospel which he brought with him into the world was the preaching of John the Baptist as of an Herald sent before him and so foretold of by the old prophets under the style of the voyce of a preacher in the desert that is the proclamation of an eminent person that should goe into the wildernesse and cry and give warning to the Jeâs that by repentance and amendment of life they should prepare themselves for the coming of God a terrible coming to visit and punish the impenitents 4. John did baptize in the wildernesse and preach the baptisme of repentance for the remission of sinnes Paraphrase 4. According to this prediction of the prophets John went into the desart part of Judea and there proclaimed to all the Jewes the necessity of their instant change of life promising them thereupon and on no other termes forgivenesse of sins And all that came to him and thus reformed upon his preaching he took and wash'd them in the river after the manner of proselytes among the Jewes see Mat. 23. noted and John 3. a. to signifie to them the purification of their wicked lives to which they were obliged and on performance of which and not otherwise God would receive them into his favour and look on them as his people And this baptisme and this repentance and the benefit of it remission of sins he proclaimed to all every where as he went 5. And there went out unto him all the land of Judea and they of Jerusalem and were all baptized of him in the river of Jordan confessing their sinnes Paraphrase 5. And the generality of people in all the country and in the city of Jerusalem obeyed his preaching so farre as to goe and receive baptisme from him which was done in Jordan a river convenient for that purpose the same wherein Naamans leprosie had been cleansed long ago by washing in it and to confesse the sins that they had severally been guilty of and desiring directions from him for new life Lu. 3. 10. 6. And John was clothed with camels hair and with a girdle of a skin about his loynes and he did eat locusts and wild honey Paraphrase 6. See Note on Mar. 3. 8. 7. And preached saying There cometh one mightier then I after me the latchet of whose shooes I am not worthy to stoop down and unloose Paraphrase 7. I am the foreunner of one who is of infinitely more authority then I whose disciple I am not worthy to be or as such to be employed by him in the meanest office such as the taking off his shooes See Note on Mat. 3. h. 8. I indeed have baptized you with water but he shall baptize you with the holy Ghost Paraphrase 8. I am not worthy to be considered by you in compaparison with him All that I doe is to receive you as Proselytes after the Jewish manner as many as now come in and repent and make faithful promise of amendment and new life And so water is the only signal which I use But he when he comes shall send down the holy Ghost from heaven in a visible manner upon his disciples and by that great signal testifie to you the truth of his doctrine c. See Mat. 3. 11. and Note on Acts 1. a. 9. And it came to passe in those dayes that Jesus came from Nazareth of Galilee and was baptized of John in Jordan 10. And straightway coming up out of the water he saw the heavens opened and the Spirit like a dove descending upon him Paraphrase 10. And instantly after his baptisme as he came up from the river he beheld a parting of the heavens and opening of the clouds and the spirit of God hovering over him as a dove doth when it descends and lights upon any thing See Note on Mat. 3. k. 11. And there came a voyce from heaven saying Thou art my beloved sonne in whom I am well pleased Paraphrase 11. And there came a voyce from heaven through the clouds directed to Christ in these words Thou art c. see Mat. 3. 17. 12. And immediately the Spirit note a driveth him into the wildernesse 13. And he was there in the wildernesse forty dayes tempted of Satan and was with the wild beasts and the angels ministred unto him Paraphrase 13. And having fasted in the desert forty dayes Satan then set upon him to tempt him Mat. 4. 2 3. and after he had done tempting him he left him in the wildernesse among none but wild beasts and there the Angels came and brought him food Mat. 4. 11. 14. Now after that John was put in prison Jesus came into Galilee preaching the Gospel of the kingdome of God Paraphrase 14. Soon after this Herod having for some time received instructions from John c. 6. 20. and at last being reproved by him about a woman with whom he lived incestuously c. 6. 17. imprisoned him And after this his imprisonment Mat. 14. 3. Jesus went from Nazareth into Galilee see Note on Mat. 4. e. and there began to proclaim the doctrine of his father concerning this approaching reformation and change that God as a King should now work in the world especially among the Jews 15. And saying The time is fulfilled and the kingdome of God is at hand repent ye and beleive the Gospel Paraphrase 15. And the form of his proclamation was in these or the like words The days of the coming of the Mâssias so long expected and prophecied of are
came from you Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ Paraphrase 26. Persons with which we have little reason to find any fault in what they have asserted in this matter of difference but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness and run the hazard of their lives for the Gospels sake and for the service of Christ 27. We have sent therefore Judas and Silas who note c shall also tell you the same things by mouth Paraphrase 27. We have sent I say with them Judas and Silas on purpose that they might tell you by word of mouth more at large what here we write more briefly 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burthen then these necessary things Paraphrase 28. viz. that we the Bishop of Jerusalem to which as the prime Metropolis all Syria and Antioch doth belong together with Peter and John the Apostles here abiding and the Bishops of Judaea all together in councel having prayed to God to send his holy Spirit to abide among us and to lead us into all truth have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision or other Judaical observances ordinarily required of all that will be Jewish Proselytes or enter into the Mosaical Covenant or to any more then those few things that have among the Jewes been required of all Proselytes of the gates that is of all the Gentiles that were in any wise permitted to come into their âemple to worship God 29. note d That ye abstain from meats offered to Idols and from blood and from things strangled and from fornication from which if ye keep your selves ye shall doe well Fare ye well Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah which sort of precepts if you observe there shall be no more of the Mosaical Law required of you particularly circumcision shall not 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle Paraphrase 30. calling the Church together presented the Decretal Epistle to them in the presence of the whole congregation 31. Which when they had read they rejoiced for the consolation Paraphrase 31. And when the Church had received and read the letter they were much joyed at the approbation of their practise by the Apostles see note on Joh. 14. b. 32. And Judas and Silas being note e prophets also themselves exhorted the brethren with many words and confirmed them Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit able to expound and interpret Scripture and usually employed in confirming and building up believers in the faith and accordingly thus they did here 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles Paraphrase 33. And when they had stayed at Antioch some time they took their leaves to depart with farewells and thanks and prayers for their prosperity v. 40. see Mat. 10. 13. and the like to those of Jerusalem James and Peter c. which had sent them 34. Notwithstanding it pleased Silas to abide there still Paraphrase 34. But upon some occasion Silas chose not to return yet but stayed with Paul and Barnabas 35. Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also Paraphrase 35. And Paul and Barnabas stayed at Antioch instructing them that had received the faith and revealing it to them that had not and so did also divers others of the disciples which came thither c. 11. 19. 36. And some daies after Paul said unto Barnabas Let us goe again and visit our brethren in every city where we have preached the word of the Lord and see how they doe Paraphrase 36. and see how they advance in the knowledge of Christ and confirm them ver 41. 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work Paraphrase 38. But because this John had left them when he went from Pamphylia c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their businesse Paul resolved he should not be taken with them 39. And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sayled unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the grace of God Paraphrase 40. to the favour and mercy of God 41. And he went through Syria and Cilicia confirming the Churches Annotations on The Acts of the holy Apostles Chap. XV. V. 14. Visit the Gentiles ãâã ãâã ãâã ãâã ãâã in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. ãâã ãâã ãâã ãâã ãâã where the Hebrew hath ãâã ãâã ãâã ãâã ãâã and I will rejoyce or delight It is true the word signifies to visit Luke 1. 68. and that may be thought also to have at some distance an Infinitive ãâã ãâã ãâã ãâã ãâã to shew mercy after it v. 72. But ãâã ãâã ãâã ãâã ãâã here is another kind of phrase ãâã ãâã ãâã ãâã ãâã hath no Noune after it but onely and immediately an Infinitive mood and so is parallel onely to that before mentioned in the Septuagint and so in reason must be interpreted V. 24. Subverting your soules ãâã ãâã ãâã ãâã ãâã is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius ãâã ãâã ãâã ãâã ãâã it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius ãâã ãâã ãâã ãâã ãâã removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present ãâã ãâã ãâã ãâã ãâã is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. ãâã ãâã ãâã ãâã ãâã c. where the ship was to be unladed of its burthen and so Mat. 2. 4. ãâã ãâã ãâã ãâã ãâã where is Christ to be born and 1. Cor. 15. 35. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã how can it be that the dead shall be raised and with what body shall they come So Joh. 14. 19. ye see me and the world seeth me no more ãâã ãâã ãâã ãâã ãâã in the present tense where the sense is ye shall and the world shall not see me in
26. For as God hath of and from himself power to give life to any thing so hath he given this power to me and I have it 27. And he hath given him authority to execute judgment also because he is the son of man Paraphrase 27. And as I am God-man that is in that I have thus humbled my self to this mean estate which ought not to lessen but rather encrease the account which is due to me in the world my Father by way of reward Phil. 2. 8 9. hath given me all power and authority both now and hereafter in and over his Church And so again in other respects as 1. that men having a mercifull high priest not such an one as cannot suffer or consequently be touched with our infirmities but one that is a man upon the earth in all things tempted like unto us yet without sinne might have confidence of accesse to him in his present government of all things and 2. that men which have bodies and so are visible and are to be judged hereafter as well as Angels may have a visible judge of them and of al things done in their bodies 28. Marvaile not at this for the houre is coming in which all that are in their graves shall heare his voice Paraphrase 28. Let not what I say be matter of wonderment to you for certainly there shall be as certainly as if it were come already a time of generall resurrection for all the dead and an essay thereof shall shortly be seen among you 29. And shall come forth they that have done good unto the resurrection of of life and they that have done evil unto the resurrection of damnation Paraphrase 29. And the righteous shall have their bodies and souls united in blisse and the wicked shall also have a restitution of their bodies to receive their sentence and punishment 30. I can of mine own selfe doe nothing as I hear so I judge and my judgment is just because I seek not mine own will but the will of the Father which hath sent me Paraphrase 30. My judgment is a righteous judgment and agreeable to my Fathers method and decree that they which believe on me shall be saved and they that reject me damned This my Father hath declared and therefore 't is not the seeking either honour or revenge to my self that I say or doe this but the going according to my Fathers prescript and nothing else 31. If I bear witnesse of my self my witnesse is not true 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Paraphrase 31 32. If I did any thing that tended to mine own honour and were a single witnesse therein you might reasonably except against it but as that which I doe is not to honour my self but only to execute my Fathers will so for the truth of what I say my Father bears witnesse of me and hath done it already by sending the Spirit and a voice from heaven and giving me power to doe miracles and that sure is a competent testimony which can deceive none 33. Ye sent unto John and he bare witnesse unto the truth Paraphrase 33. And for the triall hereof you have sent to John who baptized me when the Spirit so descended on me and he that saw it testified to you the truth of it 34. But I receive not testimony from man but these things I say that ye might be saved Paraphrase 34. But as for me I need not the testimony of John or any man but yet that you that believe him may believe him of me and so escape and flie from the danger which approacheth you I thus mention to you his testimony which was of such authority with you 35. He was a burning and shining light and ye were willing for a season to rejoice in his light Paraphrase 35. He was that Elias described Ecclus. 48. by being like fire and his word burning like a lamp and for a while you liked well to hear him but assoon as he testified of me then you presently rejected him 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same works that I doe bear witnesse of me that the Father hath sent me Paraphrase 36. But I have no need of that testimony of his for the working of those miracles which God hath enabled me to work is a greater demonstration of my being sent by God then John Baptist's testimony that he saw the Spirit descend upon me 37. And the Father himself which sent me hath born witnesse of me Ye have neither heard his voice at any time nor seen his shape Paraphrase 37. And God the Father by voice from heaven hath testified of me But ye as according to your Fathers desire exprest Exod. 20. 19. Deut. 5. 25. and 18. 16. ye have not heard the voice of God nor seen his appearance so it appears by your actions ye behave your selves as those that know nothing of God ungodly impious men see 1 Joh. 3. 6. 38. And ye have not his word abiding in you for whom he hath âent him ye believe not Paraphrase 38. And for that only means leaft you the word of God revealed to you ye doe not make use of that or live according to it as is apparent by your not believing on me who have seen and heard and know his will and am sent by God as the only means of declaring that will to you and am foretold in the scripture as the Messias to come 39. Search the scriptures for in them ye think ye have eternall life and they are they which testifie of me Paraphrase 39. Look into and examine the writings of the Old Testament whereon you depend and believe that through performance of the Mosaicall precepts you shall have eternall life And on examination you shall find that all those prophecies are types and fulfilled in me and that all the promises of life there made have an aspect on me the giver of life And ye will not come to me that ye might have life 40. And ye will not come to me that ye might have life Paraphrase 40. But ye though ye look upon these as the repository of your present and eternall blisse and though they direct you to me as the only means to attain it yet wilfully reject me and by that means your eternall blisse also 41. I receive not honour from men 42. But I know you that ye have not the love of God in you Paraphrase 41 42. Alas 't is not your approbation or estimation to be acknowledged or wel-spoken of by you that I contend for while I thus speak But to this purpose I say it By your dealing with me who come with this testimony of my Father it is apparent and discernible how farre you are whatever you pretend from all piety and love of God that this testimony of
he shall hear that shall he speak and he will shew you things to come Paraphrase 13. But when the Holy Ghost comes whose title it is to be the Spirit of truth he shall instruct you what is to be done teach you the full of my Fathers will for the laying aside of the ceremoniall externall law of the Jewes freeing all Christians from that yoke c. For it shall be no private doctrine of his own which he shall reveal to you but either that which I have already taught but you have either not observed or forgotten or that which you are not yet but afterwards to doe how you are to behave your selves in the businesse of the Jewes and Gentiles when the Jewes finally reject the Gospel c. and which I have not yet revealed to you as being not yet seasonable 14. He shall glorifie me for he shall receive of mine and shall shew it unto you Paraphrase 14. What he doth shall tend to the illustrating of me For he being sent from my Father by me shall in all things accord with me and thereby appear to have his message from me and to declare nothing to you but what he hath from me 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Paraphrase 15. And when I say this I mean not so to appropriate to my self as to exclude my Father but because all things are common to me and my Father and because all my will depends on the Father and because 't is my work wholly to attend the will of my Father therefore whatsoever of this nature he shall reveal to you I call that mine and the revealing of this his taking of mine and declaring to you 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father Paraphrase 16. Within a while I shall for a time be taken from you then again within a little while after that I shall be with you again before my ascension for it is not possible for me to be held by death I must arise and goe to my Father 17. Then said some of his disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I goe to my Father 18. They said therefore What is it that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Doe ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowfull but your sorrow shall be turned into joy Paraphrase 20. You shall have a time of mourning and the world of joy but your sadnesse shall be soon turned to rejoycing and theirs ere long into heavinesse 21. A woman when she is in travaile hath sorrow because her hour is come but as soon as she is delivered of her child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your hearts shall rejoyce and your joy no man taketh from you Paraphrase 21 22. Your sorrow at my death shall be like the womans pangs of travaile but when it shall appear to you that my death doth but usher in my resurrection and ascension as the pangs of travaile doe the birth of a manchild then your sorrow shall vanish in the presence of this joy which shall be a durable joy 23. And note b in that day ye shall ask me nothing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto ye have asked nothing in my name ask and ye shall receive that your joy may be full Paraphrase 23 24. When that Spirit is come he shall have taught you all things satisfied all your doubts and ignorances that you shall not need ask me any more questions After my departing you shall use a new form in your prayers to God which as yet you have not used make your requests to him in my name upon that score of your being my disciples and my giving you this authority and whatever tends to the fulfilling of your joy to your reall good shall be granted to you 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father Paraphrase 25. My discourse to you hitherto may have had some darknesses in it which I design'd on purpose but the Holy Ghost shall set all before you plainly see note on c. 7. a. according as 't is my Fathers pleasure to have things ordered in the Church see v. 13. 26. In that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God Paraphrase 26 27. And one benefit that by my ascension and the descent of the Spirit shall come to you is that you shall not need my offering up your prayers for you but you may in my name offer them up to God your selves and God out of his love and respect to those that believe on me and receive me as the son of God sent from heaven to declare his will to you shall grant all that you shall ask 28. I came forth from the Father and am come into the world again I leave the world and goe to the Father 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God Paraphrase 30. Now we discern that as thou knowest all things so thou art pleased to reveale all saving truth evidently to us of thine own accord This convinces us that God sent thee and that thou camest to reveale his will 31. Jesus answered them Doe ye now believe Paraphrase 31. You speak a little confidently of your belief now at a distance from danger 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me Paraphrase 32. But the time is now at hand that ye shall flie from me to your homes every one of you and so though ye believe on me ye will not yet confesse me but forsake me and as much as in you is leave
Johns the former attestation being included as in a parenthesis yet may it also well be a part of that attestation caused by the consideration of the fabrick of this Gospel on purpose designed not to set down all the passages of Christs story but some eminent ones pass'd by the other Evangelists The reason of which is here rendred because it would be too long to set down all One only objection there is against the Bishops of Asia being authors of this last verse because the word ãâã ãâã ãâã ãâã ãâã I suppose is here in the Singular number but that is answered by observing that that word is a form usual in hyperbole's which as it keeps this and the like speeches from being false as they would be were they by way of positive affirmation so is it used indifferently whether it be one or more that speak it note a THE ACTS OF THE HOLY APOSTLES THat which is usefull to be premised concerning this book of the Acts of the Apostles may be reduced to these few heads 1. That Saint Luke the Physitian which wrote the Gospel from the advertisements which he had received from the followers and disciples of Christ which were present and eye-witnesses of the relations wrote this history partly from other mens partly from his own knowledge being a companion of S. Pauls travails for some time 2. That this story is confined to the passages of two not enlarged to the travails of all the Apostles viz of S. Peter and S. Paul and so doth no way pretend to give us any full relation of the plantation of Christianity in all parts whither all the rest of the Apostles must be presumed to have gone out as to their severall ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã c. 1. 25. their lots or places or provinces but only affords us an essay or tast first of what was done in Judaea and Samaria among the Jewes remaining there and in other cities of Syria Asia Macedonia c. even to Rome among the Jewes in their dispersons and secondly of the revealing the Gospel to the Gentiles first to some single families as that of Cornelius and after the Jewes had given evidences of their obstinate resolutions of opposing them upon that account especially that they preach'd to the Gentiles then to whole cities and regions profess'dly departing to the Gentiles as those among whom they were assured of better successes then they had found among the Jewes According to which pattern it is reasonable to believe what we learn not from holy Scriptures more particularly but from other stories that the rest of the Apostles proceeded and acted in their severall journyings and so likewise other Apostolical persons imployed by the Primary Apostles whither they were not at leasure to go themselves All which as it concludes the usefulnesse and necessity of other histories to give us a perfect knowledge of those first Apostolical times so it is farre from prejudging the authority and credit of those other Records and relations which having no sacred character upon them are yet written by those whom we have no reason to suspect as deceivers though we acknowledge them fallible 3. That of S. Peters actions or travails the relations here given us are very few not to be compared with the many other which are not mention'd And they proceed no farther then to his deliverance from Herods imprisonment and the death of that persecutor which happen'd in the year of Christ 44. After which he is known to have lived four and twenty years and certainly was not an unprofitable steward of Gods talent entrusted to him all that time 4. That the passages of S. Pauls travails are also but summarily and shortly set down save only for some part of that small space wherein S. Luke the writer of this story was present with him and accordingly as from the conversion of S. Paul Anno Ch. 34. there is very little said of him till his coming to Iconium which was twelve years after so the story proceeds no farther then his first coming to Rome An. Ch. 58. After which he lived ten years and having preached the Gospel in Spain and other parts of the West at last came to Rome again and suffered martyrdome there after Cestius's siege of Jerusalem and the Christians departure to Pella which consequently both he and S. Peter lived to see and died both of them before the taking of it by Titus An. Ch. 68. CHAP. I. 1. THe former treatise have I made O Theophilus of all that Jesus began both to doe and to teach Paraphrase 1. The Gospel which I wrote was designed by me to set down for the use of all Christians see Lu. 1. note c. a relation of all things which Jesus both did and taught see note on Mar. 2. a. 2. Untill the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen Paraphrase 2. From the time of his birth to his assumption to heaven before which on that very day that he rose from the dead Joh. 20. 19. he breathed on his chosen Apostles and said Receive the holy Ghost v. 22. and so by virtue of the power committed to him by his Father who formerly had sent him v. 21. he gave them commission in like manner and delegated the government of his Church to them and commanded them to preach and by testifying his resurrection from the dead to confirm his doctrine to all the world 3. To whom also he shewed himself aliva fter his passion by many infallible proofs being seen of them fourty daies and speaking of the things pertaining to the kingdome of God Paraphrase 3. To which end he appeared to them after his resurrection and gave them many sure evidences that it was truly he and talked with them of the Church which should be planted and ruled by them and of many other things concerning the Gospel and his dealing with the enemies thereof See v. 7. Mat. 3. note g. 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me 5. For John truly baptized with water but ye shall be note a baptized with the holy Ghost not many daies hence Paraphrase 4 5. And as he eate and drank and was familiarly conversant with them thereby to give them all possible assurance of the truth of his resurrection and so of his power and Godhead and that he was indeed the undoubted Messias see Note on Matt. 26. f. he gave them order after this manner Go not from Jerusalem suddenly but there expect a while the completion of that promise which I gave you from the Father in these worde when I told you that as John baptized his disciples with water so you should have to that an addition of
man 21. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out among us 22. Beginning from the baptisme of John unto that same day that he was taken up from us must one be ordained to be a witnesse with us of his resurrection Paraphrase 21 22. It is therefore our duty according to this prophecie to make choice of some one of these persons that are now here with us v. 15. and who have continued with us ever since Jesus undertook to teach us and to rule us as a Master disciples even from the time that John baptized him presently after which Jesus began to call and gather disciples Joh. 1. 43. Mat. 4. 12. 17. 18. Mar. 1. 17. till his assumption to heaven that so he may be taken into the Apostleship see v. 8. to perform that which Judas should have done that is âoe and preach the Gospel now much more confirmed by the miracle of Christ's rising from the dead in those cities and ãâã which were or had been if he had not thus dealt assigned Judas 23. ãâã they appointed two Joseph called Barsabas who was surnamed Justus and Matthias Paraphrase 23. And the eleven to whom this speech was addrest v. 15 16. pitch'd upon and proposed two leaving it to the loâs to decide which of them it should be 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen Paraphrase 24. And the Apostles prayed and said O Lord that knowest the secrets of all hearts be thou pleased to direct the lot to him whom of these two thou hast chosen 25. That he may take part of this ministery and Apostleship from which Judas by transgression fell that he might goe to his note k own place Paraphrase 25. That he may take that part of the charge which did or should have belonged to Judas but was deserted and forsaken by him and so betake himself to the discharge of it 26. And they gave forth their lots and the lot fell upon Matthias and he was note l numbred with the eleven Apostles Paraphrase 26. And they put in two lots one for Joseph another for Matthias and Matthias being chosen by the lots was received in to make up the number of the twelve Apostles and to perform that office which belonged to him as such see v. 22. viz. to preach Christ and testifie that he was risen from the dead and was by that declared to be the Messias or Son of God in power Annotations on Chap. I. V. 5. Baptized with the Holy Ghost What is meant by this phrase ãâã ãâã ãâã ãâã ãâã ye shall be baptized with the holy Ghost in this place is determined by the circumstance of the time then future and yet not many daies after Christs speaking of it And it is clearly meant of the holy Ghosts visible descending upon the disciples c. 2. 2. by which he should doe two things especially 1. He should give them testimony of the truth of all that Christ had said unto them Joh. 15. 26. as by his descending on Christ at his Baptisme he testified and thereby God the Father himself that Christ was the beloved son of God in whom he was well pleased i. e. who declared nothing but the truth and good pleasure of God to them 2 ly He should testifie to others that whatsoever they should teach was also the will of God and so authorize them for the solemn testifying of Christs resurrection c. give them power and commission and graces to discharge their whole ministery as witnesses now designed and pointed out by him to declare and testifie to all Israel what Christ had done and said in their presence v. 8. and that he was risen from the dead v. 22. This may the more appear by taking notice of the opposition here set betwixt Johns baptizing with water and the baptizing of the Apostles with the Spirit here spoken of To baptize is to wash or purifie belonging to all the kinds of purifications among the Jewes see Note on Mar. 7. c. and from thence more especially to the receiving of Proselytes admitting Disciples This John did after the manner of the Jewes by water onely or by the ceremony of immersion in water which among them was the way of sanctifying any thing i. e. fitting or setting apart for holy uses and therefore the Priests washings of himself before his officiating are called in the Talmud ãâã ãâã ãâã ãâã ãâã Joma c. 3. § 3. sanctifications Beside this John did nothing else to his disciples or those that came in to him upon his preaching But Christs disciples that were to be consecrated to an office in a more eminent manner then Johns being to have the whole power of disseminating the Gospel and governing the Church of Christ after him were not only to be received in as Proselytes with that ceremony of washing but God from heaven was visibly to instate this power upon them and withall to testifie the truth of that doctrine which they were to preach And this was to be done by the holy Ghosts descending in a visible manner i. e. revealing himself gloriously by the appearance of Angels whose appearance signifies Gods peculiar presence And thus we see it fulfilled Act. 2. 2 c. And what befell the Apostles there as the first fruits of the Church of the Jewes converted to Christianity the same was in the effects of it vouchsafed by God to Cornelius and his family as the first fruits of the Gentile-converts Act. 10. 44. which saith S. Peter put him in mind of this speech of Christs that John baptized with water but ye shall be baptized with the holy Ghost c. 11. 16. i. e. was a demonstration to him that God had accepted these Gentiles and so that they were fit to be baptized Act. 10. 47. By this will appear the meaning of those places in the Gospels Mat. 3. 11. I baptize you i. e. John baptizeth you with or by water that was the ceremony of his receiving men to repentance or absolution and pardon of sin upon repentance and that was all that John did but he that comes after me he shall baptize you with the holy Ghost and with fire i. e. Christ shall send the Holy Ghost in a glorious appearance in flames of fire to come down visibly upon you and so to assure you of the truth of the doctrine which I teach you or else as fire was used for consecration fire upon the altar to devour the sacrifice and that fire first coming down from God to doe it Levit. 9. 24. and fire from the altar a coal from thence to touch Isaiahs lips and set him apart for his Prophetick office to separate and consecrate you for your Apostleship and after that upon all unreformed impenitents he shall come with fearfull judgements see Mat. 3. 11. Act. 2. 17 19. c. So 't is
also Luc. 3. 16. mentioning both the holy Ghost and the fire too though Mark 1. 8. and John 1. 33. mention not the fire but only the holy Ghost Besides these two speciall uses of the holy Ghosts descending on them one common constant use there was also which belonged to all Christians not only Apostles as appears by Joh. 7. 39. where Christ mentions the Spirit which not only the Apostles but believers in common i. e. all Christians should receive after his Ascension the giving them strength to perform what God now required of them and therefore all that came into the Christian Church as proselytes of Christ not only those that were set apart for the ministery are said to be born a new i. e. received as Christian proselytes and baptized with water and the holy Ghost Joh. 3. 5. not only made partakers of the ceremony of Johns Baptisme water which signifies purging from sinne but over and above that made parrakers of the holy Ghost being received into the Christian Church by those on whom the holy Ghost came down Act. 2. and that not onely for themselves to confirm the truth of Christs preaching and to give them their commission but also to rest upon them as the founders of the Christian Church so that they might communicate the benefit and influences of it to others to the end of the world so farre as was usefull to the condition of every one And that is to fit every one and enable him to discharge that calling whereunto he is admitted As if he be admitted barely into the Church to be a Christian then beside water wherein he is baptized after the manner of all other Proselytes he hath also from God by the Apostles blessing of him the holy Ghost bestowed on him i. e. those benefits of it which belong and are necessary for every Christian viz pardon of sinne and grace to lead a new life and this styled being born a new of water and of the holy Ghost Joh. 3. 5. and is intââted to be an effect or consequent of Christs Ascenââ v. 13 14. after which it was that the holy Ghost came down upon the Apostles here and to be a superior thing and that which more effectually tended to the salvation of believers that is Christians Joh. 3. 15. then either the Jewish or Johns Baptisme which being the Baptisme of water alone was not able to bestow this and therefore it is that they that had been baptized onely with Johns Baptisme Act. 19. were by the Apostles when they knew it baptized farther in the name of the Lord Jesus see c. 2. Note d. In like manner they that were admitted into the Church to any speciall function as to that of Bishops which consisted in the exercise of Censures and in the power of ordaining others or c. 6. to that of Deacons and of Presbyters afterwards who had some parts of sacred functions communicated to them that of preaching the Gospel Act. 8. 12. and of baptizing were thus admitted also by the Apostles and after them by the Bishops their successors by laying their hands on them and blessing or consecrating them that is giving them the holy Ghost also that is that externall commission which here they had by the holy Ghosts descent upon them and also for some time extraordinary gifts of tongues and miracles and prophecying usefull for the discharge of those functions V. 7. The seasons The word ãâã ãâã ãâã ãâã ãâã which sometimes signifies an opportunity or seasonable time sometimes also signifies a moment or least particle of time Thus 't is wont to be defined ãâã ãâã ãâã ãâã ãâã it is that wherein there is no time And so it seems to signifie here where Gods reserving the ãâã ãâã ãâã ãâã ãâã times and moments in his own hands so that they shall not be known by them seems parallel to the day and hour knoweth no man the day and the times noting a larger proportion of time and the hour and the moment a lesser and accordingly the Vulgar reads vel momenta or moments V. 9. A cloud The appearance of Angels is ordinarily described by a cloud as hath been formerly said and so here the clouds receiving him signifies the Angels receiving him Thus when Exod. 25. 22. it is said of the covering of the arke There will I meet thee and commune with thee from betwixt the two Cherubims c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory or covering of the ark V. 13. An upper roome It is said by the writer of this book Lu. 24. 53. that the Apostles after Christs Assumption returned to Jerusalem and were ãâã ãâã ãâã ãâã ãâã continually in the temple praising and blessing God which clearly signifies that the Temple at Jerusalem was the place not of their continuall abode but of their constant daily performance of their devotions see Lu. 2. 37. and so he concludes that Gospel And here where he begins another book and in that the story after the Ascension of Christ and so repeats that again v. 9. c. he adds v. 12. as he had said in the Gospel that they returned to Jerusalem and when they came thither ãâã ãâã ãâã ãâã ãâã they went up into an upper room and there that is in that upper room saith he the same S. Luke that before had said they were continually or at the times of devotion constantly in the Temple all the eleven disciples ãâã ãâã ãâã ãâã ãâã continued unanimously in prayer and supplication that is did there daily perform their devotions and religious offices manifestly referring to the ãâã ãâã ãâã ãâã ãâã or upper room where they daily did so And so ch 2. 1. where they are said to be all unanimously ãâã ãâã ãâã ãâã ãâã together a phrase to denote their sacred assemblies or ãâã ãâã ãâã ãâã ãâã this sure denotes the ãâã ãâã ãâã ãâã ãâã the upper room as the constant place of their daily devotions From the comparing of these two places and the phrases used in the severall places ãâã ãâã ãâã ãâã ãâã they were continually and ãâã ãâã ãâã ãâã ãâã they were continuing being perfectly equivalent some difficulty would arise how the Temple should by the same historian be set down as the daily constant place of their devotions in one place and the upper room in the same manner and phrase to be it in the other were not this way of reconciling that difficulty neer at hand taken notice of by some late Criticks but not favoured by others viz that the Temple had many chambers and upper rooms in its circuit which served not only for the uses of the Priests and for the keeping of the holy things but stood open some of them for religious meetings also So 1. Chron. 28. 1. in the pattern that David gave to Solomon we have expresse mention of the Porch and the houses thereof and of the treasuries thereof and of the upper chambers thereof
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the miraculous stupendious actions of which the footsteps yet remainâ 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and who hath been his counsellour which words being not here read but to ãâã ãâã ãâã ãâã ãâã these other immediately subjoyned ãâã ãâã ãâã ãâã ãâã 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
railing accusation but said The Lord rebuke thee Paraphrase 9. Whereas the chief of the good Angels in a controversie with the prince of Devils or evil angels about the Temple of the Jewes which God commanded to be reedified Zach. 3. 1. did not think fit to give him any reproachfull words but only said to him The Lord rebuke thee c. v. 2. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves Paraphrase 10. But these Gnosticks that pretend to know all things upon this conceit speak contumeliously of those things which are out of their reach above their knowledge but in things which nature it self even in irrational creatures and so in them teaches them to be unlawfull they against light of nature wilfully ingulf and immerse themselves in those things 11. Woe unto them for they have gone in the way of Cain and ran greedily after note f the error of Balaam for reward and perished in the gainsaying of Core Paraphrase 11. Woe to them For three things they are notable for first Hatred malice and persecuting of their fellow-Christians whereupon S. John in all his Epistles inculcates charity even proceeding to murther it self as Cain did to his brother secondly the great villanie that Balaam to get a reward insnared the Israelites in see Rev. 2. 14. and thirdly the contempt and rebellion against superiours such as was in Core against Moses and Aaron see note c. and this will suddainly bring certain ruine upon them as it did on those other 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds note g trees whose fruit withereth without fruit twice dead plucked up by the roots Paraphrase 12. These are unfit to be admitted as blemished sacrifices were unlawfull to be offered to your festival Christian meetings adjoined to the Sacrament see note on 1 Cor. 5. g. and coming thither they feed there luxuriously Men that make a shew like clouds in the air as if they had much water in them for the making men grow and bear fruit in godlinesse but indeed are empty and have nothing in them and consequently are carried about from one vanity to another as clouds that are easily driven by the wind Trees they are such as in the Autumne defaced and deprived of their very leaves as for fruit they are not of the kind that beareth that for in stead of Christian fruits of purity c. these Gnosticks bring forth all kind of impurities and so after their Christianity falling back into these villanies they are twice dead in sin once before then again after their conversion see 2 Pet. 2. 22. and so fit for nothing but eradication which shall certainly befall them together with the Jewes with whom they complie and join against the Christians 13. Raging waves of the sea foaming out their own shame wandring stars to whom is reserved the blacknesse of darknesse for ever Paraphrase 13. Unsetled fierce tumultuous people troubling all the world and like the sea in another respect foaming out those obscenities that they ought to be ashamed of taking upon them to be teachers but are uncertain wandring teachers departing from the true faith delivered to them And to such starres as these eternal darknesse is reserved their just reward and punishment 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord note h cometh with ten thousand of his Saints Paraphrase 14. To these men belongs that prophecie of Enoch against wicked men those of the old world whose excision he foretold pronouncing fearfull destruction against them from heaven by the ministery of his holy Angels those infinite multitudes and hosts of them which attend and execute the judgments of God 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices and all their proud contumelious language which the enemies of God and men have spoken against Christ and his Apostles and all his faithfull members that for their constancy to the faith are hated and reproached and persecuted by them 16. These are murmurers complainers walking after their own lusts and their mouth speaketh note i great swelling words having mens persons in admiration because of advantage Paraphrase 16. These are proud presumptuous persons that refuse to be governed alwaies unsatisfied and querulous at their present condition following their own lusts without any restraint of laws even of nature it self talk great high things of their Simon and Helena as superiour to the makers of the world crying up some mens persons as deep perfect knowing men to the despising of all others and all this to get gain by it to avoid persecutions from the Jews 17. But beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ Mat. 24. 10 11 12. and from him oft repeated by the Apostles particularly S. Peter 2 Pet. 3. 3. 18. How that they told you there should be mockers in the last time who should walk after their own ungodly lusts Paraphrase 18. That before the coming of that fatal vengeance on the Jewes there should be an eminent defection among Christians that should fall off to the hating and reproaching all orthodox constant professors see note on 2 Pet. 3. a. and give themselves up to all impious living 19. These be they who separate themselves note k sensual having not the Spirit Paraphrase 19. These despise scorn and separate from all others as being much more perfect then others calling themselves the spiritual and all others meer animal men that have nothing of the Spirit in them whereas indeed they themselves are the animal men and have nothing of the Spirit to which they so pretend far from any thing of true Christianity or spirituality and so their sensual actions convince 20. But ye beloved building up your selves on your most holy faith note l praying in the holy Ghost Paraphrase 20. But you my brethren persevering and growing in saith according to that doctrine of truth and purity delivered to you v. 3. and keeping to the publick assemblie where the holy Spirit useth to assist and where he that hath the gift of prayer performs that duty see Ephes 6. 18. and joining with him constantly 21. Keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Paraphrase 21. Continue in your zeal and constancy toward God and in your hope and dependence on him for mercy to
ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã â the Apostle Peter for the Copies ordinarily read ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * ap Euseâ Eccl. Hist l. 2. c. ãâã ãâã ãâã ãâã ãâã * the elect strangers ãâã ãâã ãâã ãâã ãâã â of the dispersion of ãâã ãâã ãâã ãâã ãâã * According to the ãâã ãâã ãâã ãâã ãâã â to sprinkling * living ãâã ãâã ãâã ãâã ãâã * the deliverance ãâã ãâã ãâã ãâã ãâã â being yet a little while perhaps grieved ãâã ãâã ãâã ãâã ãâã * but is tried ãâã ãâã ãâã ãâã ãâã â may be ââound ãâã ãâã ãâã ãâã ãâã * at the revelation ãâã ãâã ãâã ãâã ãâã â Whom having not known ãâã ãâã ãâã ãâã ãâã * or preservation of your lives ãâã ãâã ãâã ãâã ãâã see note on Rom. 13 c. â deliverance v. 9. * toward you ãâã ãâã ãâã ãâã ãâã â to what or what sort of season âhe Spirit of Christ ãâã them pointed ãâã ãâã ãâã ãâã ãâã * gâoâies after them ãâã ãâã ãâã ãâã ãâã â the âaâe things ãâã ãâã ãâã ãâã ãâã * which have now been declared ãâã ãâã ãâã ãâã ãâã â through or by ãâã * having gift ãâã ãâã ãâã ãâã ãâã â perfectly ãâã ãâã ãâã ãâã ãâã * brought ãâã ãâã ãâã ãâã ãâã â by ãâã ãâã ãâã ãâã ãâã * As children of obedience not conformed to the desires which were formerly ãâã ãâã ãâã ãâã ãâã â But according to the holy one that hath called you be ye also ãâã ãâã ãâã ãâã ãâã * because ãâã ãâã ãâã ãâã ãâã â this word is not in the Greek * foreknown ãâã ãâã ãâã ãâã ãâã â Having purged your minds through obedience of the truth by the Spirit ãâã ãâã ãâã ãâã ãâã * or durably ãâã ãâã ãâã ãâã ãâã â is withered ãâã ãâã ãâã ãâã ãâã * is fallen away ãâã ãâã ãâã ãâã ãâã â which is preached ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * naughtinesse ãâã ãâã ãâã ãâã ãâã â So ãâã ãâã ãâã ãâã ãâã is to be rendred but it may be perhaps ãâã ãâã ãâã ãâã ãâã and then it must be read drink or suck in * the rational pure milk ãâã ãâã ãâã ãâã ãâã â Here the Kings MS. addes ãâã ãâã ãâã ãâã ãâã unto salvation and so the Syriack and Latine * rejected ãâã ãâã ãâã ãâã ãâã â with God elect precious ãâã ãâã ãâã ãâã ãâã * Be ye also built ãâã ãâã ãâã ãâã ãâã or built on him for an holy priesthood for the King's MS. reads ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã â put to shame ãâã ãâã ãâã ãâã ãâã * is the preciousnesse ãâã ãâã ãâã ãâã ãâã â an elect kindred ãâã ãâã ãâã ãâã ãâã * a people for a possession â vertues ãâã ãâã ãâã ãâã ãâã * the people ãâã ãâã ãâã ãâã ãâã * revering you by your good works glorifie â Be subject therefore to every humane creature ãâã ãâã ãâã ãâã ãâã * having liberty lot a covering of wickedness ãâã ãâã ãâã ãâã ãâã â is or shall be a reward ãâã ãâã ãâã ãâã ãâã * if having offended being buffeted is ãâã ãâã ãâã ãâã ãâã or perhaps punâshed for it may possibly be ãâã ãâã ãâã ãâã ãâã â a reward v. 19. * for you ãâã ãâã ãâã ãâã ãâã â you ãâã ãâã ãâã ãâã ãâã * it â carried out sins to the tree ãâã ãâã ãâã ãâã ãâã * blewnesse ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * gained ãâã ãâã ãâã ãâã ãâã â which is in or with fear ãâã ãâã ãâã ãâã ãâã * gold chains ãâã ãâã ãâã ãâã ãâã â in the sincerity of a meek * of any teâror ãâã ãâã ãâã ãâã ãâã â lovers of the brethren ãâã ãâã ãâã ãâã ãâã * or humble for the King's MS. reads ãâã ãâã ãâã ãâã ãâã and some Latine Copies humiles â may inherit blessing ãâã ãâã ãâã ãâã ãâã * upon ãâã ãâã ãâã ãâã ãâã â are to their prayer ãâã ãâã ãâã ãâã ãâã * or Zeloâs for the King's MS. reads ãâã ãâã ãâã ãâã ãâã * an account ãâã ãâã ãâã ãâã ãâã â or hath died for us once for sins for the King's MS. reads ãâã ãâã ãâã ãâã ãâã * thrâugh the flesh ãâã ãâã ãâã ãâã ãâã * of old ãâã ãâã ãâã ãâã ãâã â or when the long-suffering for the King's MS. reads ãâã ãâã ãâã ãâã ãâã * souls ãâã ãâã ãâã ãâã ãâã â delivered in the midst of or through the water see note on Luk. 13. b. and on 2 Pet. 3. d. * The antitype of which baptism nowâ â not of the flesh the putting away of fiâth ãâã ãâã ãâã ãâã ãâã * inquiring to God ãâã ãâã ãâã ãâã ãâã â Who is at the right hand of God being gone to heaven ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * Tom 4 p. 157. li. 23. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * So Guil. Canterus rightly
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 fâllaciously 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 ãâã ãâã ãâã ãâã ãâã for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. ãâã ãâã ãâã ãâã ãâã of or concerning those that have the Spirit so ãâã ãâã ãâã ãâã ãâã the spiritual clearly signâfies c. 14. 37. being joyned with ãâã ãâã ãâã ãâã ãâã prophet and so it is express'd to signify here v 3. where ãâã ãâã ãâã ãâã ãâã speaking in or by the Spirit is set as an instance of the ãâã ãâã ãâã ãâã ãâã the spiritual and 't is but a mistake to render it spiritual things the Greek ãâã ãâã ãâã ãâã ãâã belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the manifestation of the Spirit the Spirit of God manifesting it self hereby to
done and so likewise his continuing to communicate his influences to us as to disciples he is wont that we are like him in this special grace of charity the quality that is so remarkable in him And so this is very remote from the Enthusiast's pretensions § 14. One especial reserve there is still behinde from 1 John 2. 20. Ye have an unction from the holy One and ye know all things and v. 27. in words not much varied and to the same sense The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you remain in him still or as we read ye shall abide in him That the full meaning of the Unction's teaching or having taught them all things is their having been instructed by those on whom the holy Ghost which was to teach them all things had descended and confirmed by the gift of miracles abiding at that time in their Churches hath been shewed at large Note on Act. 10. d. and that takes away all the Pretenders title from this place But beside this it is evident by the Context what it was that this Unction was said to teach them viz. that Jesus was the Christ contrary to the Gnostick hereticks v. 18. which denyed it and are therefore called ãâã ãâã ãâã ãâã ãâã Antichrists They saith he v. 19. went out from us these hereticks that denyed Jesus to be Christ But ye have an unction c. and ye know all things the all things here being according to the ordinary Scripture-style to be interpreted only of all those things which are there spoken of Ye have certain and infallible evidences that Jesus is the Christ From whence he immediately concludes again that they that have denyed this are lyars and Antichrists v. 22. and puts them in minde of that which had first been taught them and sufficiently evidenced unto them from the beginning of the Gospels being preached unto them v. 24. in opposition to these false doctrines which had since been infused amongst them v. 26. to whom again he opposeth the unction v. 27. And so still here is nothing in the least degree favourable to the pretensions of the Enthusiast § 15. Some other places I find to be mention'd which are yet farther removed from this matter for which they are pretended as Gal. 3. 14. that we might receive the promise of the Spirit through faith What is meant there by the promise of the Spirit that is the Spirit promised his disciples by Christ at his parting from the world appears at the beginning of that chap. v. 2 3. viz. the powers of working Miracles c. and so 't is interpreted v. 5. He therefore that ministreth to you the Spirit worketh miracles among you And this may fitly be said to be received through faith both as that is opposed to the Mosaical oeconomie under which there were not then those powers in the Church of the Jews as it is said v. 2. Received ye the Spirit by the works of the Law or by the hearing of faith and according to Christs promise to believers These signs shall follow them that believe in my name they shall cast out devils c. Mar. 16. 17. And so this place belonging to those miraculous operations of the Spirit in those times usefull for the erecting of a Church can no more be applicable to believers in these times then the speaking of Tongues and gifts of Healing c. which are not imagined by these Pretenders to belong to them by force of this place § 16. Somewhat different from this is that other of Ephes 1. 17. and parallel to that Col. 1. 9. that the Father of glory would give you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightned c. In this place there is little of difficulty save that ãâã ãâã ãâã ãâã ãâã is not rightly interpreted in the knowledge of him whereas it should be to the acknowledgment of him as the end of the wisdome and revelation not the matter of it That it is so appears by the following words The eyes of your understanding being enlightned that ye may know Where as the enlightning of their understandings is answerable to the Spirit of wisdome and revelation so the phrase that ye may know is answerable to ãâã ãâã ãâã ãâã ãâã and so renders ãâã ãâã ãâã ãâã ãâã as it is ordinarly used for ãâã ãâã ãâã ãâã ãâã to not in the knowing or acknowledging of him Which being premised the plain meaning of the words is that the Apostle having heard of the Ephesians proficiency in the faith of Christ praies that they may come to farther growth yet even to all abundance of all sorts of Christian knowledge understanding the highest spiritual truths called wisdome and interpreting of Prophecies of the Old Testament called Revelation and both these as extraordinary ãâã ãâã ãâã ãâã ãâã gifts at that time and so called the Spirit of wisdome and revelation and this for this end that Christ might be fully discern'd and the truth of his doctrine acknowledged by this means in the same manner as ch 4. 11. it is said of Christ that he gave some Apostles some Prophets some Evangelists some Pastors and teachers each of these furnished with extraordinary gifts such as here are named for the building of the body of Christ that is his Church untill we come to the unity of the faith and acknowledment of the Son of God that ye be no more tost c. All which shews the high extraordinary waies that were then afforded by God by the descent of the Spirit for the building of a Church and confirming the faith of weaklings against the invasion of hereticks which fell off and denied Christ and were here by the Apostle pray'd for to the Church of the Ephesians but cannot be extended as a promise to the Enthusiast now that such gifts shall be or are afforded him § 17. Beside these of the New Testament other places are produced out of the Old as from Psal 25. 9. The meek will he teach his way and v. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse and v. 14. The secret of the Lord is with them that fear him and he will shew them his covenant But all these belong to a matter very distant from what the Enthusiast pretends viz. the benefit and advantage that accrues to all those that sincerely and diligently observe the laws of God The meek v. 9. are certainly the obedient and so the man that feareth the Lord v. 12 14. and for the promises that belong to such they are all to the same purpose under several expressions God will teach them his way and teach them in the way that
't is evident that God's power and mighty work of deliverance such as had been shewn in rescuing the Israelites out of Aegypt is the thing there meant by my Spirit for thus the words are introduced being spoken of the re-edifying of the Temple According to the word that I convenanted with you when ye came out of Aegypt so my Spirit remaineth among you and therefore as an effect of confidence in that power it follows Fear ye not which can no way pertain to the pretensions of the Enthusiast § 22. Having taken this view of the chiefest of those places which have been deemed favourable to the pretenders of New light and discovered the mistakes of them I proceed to the second branch of my method the setting down the form of sound doctrine in this matter and that will be most fitly done by these steps and degrees § 23. 1. That all knowledge of God's will is confessedly as every good gift from God communicated by those means and degrees which God hath been pleased to chuse the light of Nature the Revelations and Oracles and Voices from heaven to the Fathers and at last by his own Son Jesus Christ and his Apostles commissionated by him which being the last method or way of Revelation which we have reason to expect our whole duty is hereby resolved to be contained and set down in those laws of the Old but especially of the New Testament which make up the Christian Canon or Rule § 24. 2 dly That any farther light then that which is thus afforded us cannot in any reason be pretended to by any or so as may satisfie himself or others unless it may appear by means sufficient to convince a rational man 1. in general that it is agreeable to the oeconomie under the Gospel that any one after Christ and his Apostles and others of that first age extraordinarily endowed should to the end of the world be called to the office of a Prophet as that signifies one that is sent to make known de novo to publish God's truth or will unto men and 2. that he particularly is such a Prophet and so sent and by authentick testification of Divine miracles or of mighty works which neither man nor devil can work without the assistance of an omnipotent power demonstrated and evidenced to be so § 25. 3 dly That if it should now be affirmed that any man is or since the Apostles age hath been thus endowed it would be under a very strong prejudice from the contrary opinion of the whole Church of God for 15. Centuries who having received the Books of the Old and New Testament for the one constant durable Canon of Faith must be supposed to resolve that nothing else shall ever be added to that Canon that is no new Revelations shall ever be made for if they should our Faith must be regulated by them as well as by any part of God's word already received and therefore in all reason this affirmation must be testified by arguments or proofs fit to out-ballance so great an authority which cannot be by any one mans affirmation of himself whose testimony in this matter is of no validity and yet 't is evident that there are no other § 26. 4 thly That the understanding the word of God contain'd in the Scripture is no work of extraordinary illumination but must be attained by the same means or the like by which other writings of men are expounded and no otherwise In other writings some things are so plain that by the strength of common reason any man that is master of that and understands the language wherein they are written may understand them others have such difficulties in them arising either from the conciseness or length of style or sublimity of the matter of the discourse or intermixture of old forgotten customes c. that there will be need of proper helps in each of these to overcome the several difficulties And so it is in the understanding of Scripture those places that are plain want no farther illuminating either of the medium or of the eye to discern or understand the meaning of them and for the searching to the bottome of the greater depths 't is as certain that the use of humane means doth ordinarily assist and conduct us successfully as observation of the usage of the word or phrase in other places considering the customes of the people the scope of the writer and many the like and when it doth not so 't is visible that it is from my want of such assistances which when I after come to meet with I get through the difficulty and by growth in knowledge and observation doe come as perfectly to understand the more abstruse passage to day as I did the more perspicuous yesterday And indeed if extraordinary illumination were required to understand the more difficult places of Scripture it could not be denied to be necessary to all the most easie also It being evident that the plainest precept in the original language which alone is the word of God is as inexplicable by him that understands not Greek or Hebrew as the closest subtilest arguings in S. Paul's Epistle and so no man should be acknowledged to understand any part of God's will but the Saint that knows all of it a supposition most evidently contrary to those many Texts of Scripture which suppose men to know the will of God which they doe not practise § 27. 5 thly It is most true that there is need of the concurrence of God's assistance and blessing his grace and his providence to the use of all ordinary means to render them successfull to us and so there is need of God's illuminating Spirit to assist our weak eyes our dark faculties But then this Illumination is but that which is annexed to the use of the means and not that which works without them and this act of his providence is a suggesting of means which had not otherwise been thought of had not God by his good hand directed to them which he doth not by any inspiration but by offering of occasions which humane industrie is left to improve and if it doe not receives no benefit by them And so still this is the old light which hath commonly been afforded the diligent no new illumination for the Enthusiast And of this sort of illumination three things are observable 1. That it is not discermble to be such in the principle but onely in the fruits of it 't is not nor can it without miracle be known by any that it is divine illumination nor consequently that it is true the suggestions of my own fancy nay of the devil may be mistaken for it but only by the agreeableness of it with those truths which are already revealed from God and that are by other evidences then that of the private Spirit known to be so revealed nay that agreeableness with Divine is not alwaies sufficient to define it an Illumination for my fansie may and
doth sometimes suggest truth and the devil that knows much truth may when 't is not his interest to lie help men to the knowledge of truth and so in the Oracle he often did However that truth is again to be examined by humane rational means not by the Spirit for if it were that second sentence or judgment of the Spirit would again want other means to discern whether that were a true Spirit or no. 2 dly That those Illuminations come not so irresistibly but that they may be opposed by humane interpositions prejudices prepossessions pride opinionating c. and so still it will be at every turn uncertain whether they be thus resisted or no and till that be revealed by some new light also it will still be unevident which is the truth of God to which the Illumination or the Providence assists or directs any And 3 dly that the Illuminations ordinarily afforded by God are proportioned not to his all-seeing knowledge but to our capacities and our real wants and so as his Sanctifying grace is not given in such a degree or manner as to preserve us impeccable so neitheir his Illuminations as to render us inerrable or infallible But it being certain in both that God is not wanting to us in necessaries as he doth not bind himself to abound to us in superfluities the onely conclusion from thence will be that where God affords not his grace he requires not of us those performances to which that grace was necessary and so that he will supply by his pardon what was wanting in our strength and sure he will pardon errors of weakness as well as sins of weakness humane nesciencies as wel as humane frailties and not that he will give all light when by not exacting all knowledge that light was rendred unnecessary for us § 28. 6 thly That God's Illuminations being proportion'd to our wants and not to our ambitions or wantonnesses it will be sufficient that they be afforded to those who are by him regularly called and sent to some office in his Church of instructing and teaching others those others being left to such more moderate degrees which are agreeable to their more private condition and the supplies which are allow'd them from the Pastor whose lips are to preserve knowledge and they to seek the law at his mouth And as this advantage belongs not to the Ahimaaz who runs or assumes authority to himself when he is not so sent but only to him that can shew the regularity of his mission so neither to him unlimitedly but onely so farre as may competently fit him for the discharging his office which is the calling sinners to repentance and directing and confirming them in Christian practice and a moderate proportion of Knowledge may be as competent for that as a greater measure of Illumination he that hears not plain duty from Moses and the Prophets neither will he repent though one were sent from the dead nor to him without use of the ordinary means studie c. nor to him without possibility of error through his humane weakness nor of heresie and even Apostasie through the vicious habits in his own heart which this light doth not dissolve or dispel but leaves to be mortified by other means § 29. 7 thly The sanctifying Spirit of God being received and employed effectually to the mortifying of carnal sins and all filthiness of the spirit also pride obstinacy faction singularity ambition vain-glory sluggishness and all irregular passions and interests c. is an excellent preparative to the receiving benefit from God's illuminations and the truly humble pious man is caeteris paribus more likely to be led into all profitable or practical truths then he who hath all or any of those clouds of darkness in him But this again not so that the pious man shall be able to acquire knowledge without humane means to understand the Bible in the original without many years studying of those languages wherein it was written or to divine the meaning of Scripture without the assistance of those that have searched into the depth of it nor so as to be infallible in what he doth use means to search when those means are perhaps imperfect and will alwaies be so till he comes to the state of Vision and so incompetent to find out the truth or else his parts incompetent for the judging or fathoming of it it being evident in the most pious man what S. Paul personates in himself 1 Cor. 13. that we now see as in a glass darkly and know but in part v. 12. § 30. 8 thly That after all this the common illuminations of God's Spirit are imparted as God's sun and rain to the unthankfull and unjust and wicked as well as to the Saints and holy ones we know the Devils science acquired by natural means is great beyond any mans and could not be so unless either those naturall means were able to carry him as farre as common illuminations doe others or else the illuminations afforded one be also communicated to the other The chief differences are 1. in the use of their knowledge The one useth it to the benefit of himself and others the other useth it not at all to his own advantage but abuseth it to the destruction of others 2 dly The one through humility and many other vertues is kept from assuming knowledge where he hath none or of boasting it where he hath and so is preserved from many errors and foul misadventures which the arrogance of another betraies him to but still these differences and others arise from the qualifications of the recipient not from the degrees of the illuminations If illuminations of themselves were competent to purge the heart and prepare them for that holiness without which no man shall see the Lord it might then be reasonable to extend God's promise of more grace to the Humble by way of reward for their humility to the more illuminated But the use of illuminations being to fit some men to instruct others and that being reconcilable with the eternal perishing of the instructers 1 Cor. 9. 27. there appears not any reason of extending that promise from sanctifying grace to that which is so distant from it the increase of light and knowledge being so frequently what the Apostle affirms in his time the betraying and ruining of humility 1 Cor. 8. 2. that it cannot regularly be looked on as the reward of it § 31. It now remains that in the last place I proceed in few words to demonstrate the great necessity of opposing and rejecting the Enthusiasts pretensions and adhering to the true doctrine And that will be done by considering the dangers consequent to those pretensions § 32. First that of diminishing or increasing the Scripture or Canon of the written word whensoever the Enthusiast who by his trusting on a broken reed is of all men the most likely to fall often shall mistake in interpreting any part of it For the new light if
the wildernesse and nothing to gird it to him but as Elias again a pâice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfieâ your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or
hair growing upon him for that alone would have been but a very imperfect description of him nothing else of his body being mentioned and on the other side only a leathern girdle about his loynes which as it cannot be applyed to the form or fashion of his body but must necessarily denote his attire so it would be a very imperfect description of that if nothing else of that kind were joyned with it 3 ly This was the mourning habit Sackcloth and Haircloth if among them they differed at all differing but little both of them garments of the greatest coursness and austerity And then as in the Christian Church from the Iewish he that Excommunicated or pronounced sentence of Anathema against any is said to mourn or bewail him 2 Cor. 12. 21. so the Prophets that came to foretell judgements upon a Nation did put on such mourning habits to denote the sad errands they came about That was Elias's errand then and Iohn Baptist's now of the axe laid to the root of the tree c. and thus the two witnesses in the Revelat. c. 11. that are described like Elias v. 5. the fire cometh out of their mouth and devoureth their enemies relating to his calling for fire from heaven and again v. 6. they have power to shut heaven that it shall not rain as Elias had are said to prophecy clothed in sackcloth v. 3. which sackcloth Rev. 6. 12. hath the Epither of ãâã ãâã ãâã ãâã ãâã hairy bestow'd upon it expressing the materials of it to be of Hair which they used for their mourning habit To this clearly referres that of the false Prophets that they wore rough garments to deceive Zach. 13. 14. The rough garments the token of the Prophet as the Deceiving is all one with the False As for their conceit who think John's garment here to have been a skin of a Camel with the hair on such as the sheep-skins and goat-skins Heb. 11. it is sufficiently confuted by the Evangelist who makes the Clothing and the Girdle of different matters using different forms of speech to expresse them by which there is no reason to think would have been done if they had been both of the same Ib. Wild honey The ãâã ãâã ãâã ãâã ãâã or field honey is a kind of extemporary diet as water out of the spring such as was to be found in woods running out of trees where bees were so 1 Sam. 14. 25. there is ãâã ãâã ãâã ãâã ãâã where our English out of the Hebrew read they came to a wood and there was honey upon the ground and v. 26. ãâã ãâã ãâã ãâã ãâã when they came into the wood behold the honey dropt and v. 27. Ionathan dipt his rod ãâã ãâã ãâã ãâã ãâã in a combe of honey In which place that which is ãâã ãâã ãâã ãâã ãâã a wood of honey in the Greek is by an Hypallage mel sylvestre wood-honey the very thing that is here ãâã ãâã ãâã ãâã ãâã field-honey or wood-honey agri and sylvae being oft promiscuously used for any places remoter from towns open and unenclosed though they be not wood-lands So in Virgil sylvis egressus Aene. 1. and sylvestrem mufam Eclog. 1. in relation to the mountains or downs where they fed their flocks which sense of the ãâã ãâã ãâã ãâã ãâã makes it also not improbable that ãâã ãâã ãâã ãâã ãâã which here are joyn'd with it as the Baptists only food may signifie ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã i. e. ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã all fruits of trees in Phavorinus i. e. fruits of the wilder trees or indeed herbes or leaves To which purpose I shall referre the Reader to Steph. Forner rer quotid l. 6. c. 27. Thus doth Isidore Pelusiote interpret it with great earnestnesse against the other rendring of it ãâã ãâã ãâã ãâã ãâã Ep. 5. the word which we render bâcusts signifies not living creatures as some have ignorantly conceived no by no meanes but the tops of herbs and plants And to this purpose is it that Burchardus p. 330. in his Description of the Holy Land saith that he hath found in the Monasteries of Palestine neer Iordan a food which the Monks there use of a sort of herbs call'd locustae the same say they which the Baptist fed on Though the truth is Origen Clemens Ambrose and Hilary interpret ãâã ãâã ãâã ãâã ãâã locusts as a sort of grashoppers and it appears by Leviticus c. 11. 22. that they were used for food being reckoned among the clean creatures and by Pliny Nat. Hist l. 11. and Athenaeus l. 4. that the Aethiopians and some others fed on Grashoppers but those salted and dried saith Pliny which cannot well be supposed of the Baptist here whilst he continued in the wildernesse 'T is more probable that as the Sarmani or ãâã ãâã ãâã ãâã ãâã in Clem. Alex. Strom. l. 1. or Germanae in Strabo call'd ãâã ãâã ãâã ãâã ãâã those that lived in the woods not as 't is falsly read ãâã ãâã ãâã ãâã ãâã and neither inhabited cities nor had houses ãâã ãâã ãâã ãâã ãâã âat hearbs and drink water in their hands so the Baptist here abstein'd from wine fed on this victus parabilis food that wanted no dressing ãâã ãâã ãâã ãâã ãâã saith he as the Encratites of this time which Strabo out of Magasthenis Indica express'd by ãâã ãâã ãâã ãâã ãâã they that lived in woods upon leaves and wild fruits V. 9. Think The phrase ãâã ãâã ãâã ãâã ãâã is no more then ãâã ãâã ãâã ãâã ãâã say not or as S. Luke reads c. 3. 8. ãâã ãâã ãâã ãâã ãâã begin not to say For so ãâã ãâã ãâã ãâã ãâã and videtur is oft an Expletive So 1 Cor. 10. 12. ãâã ãâã ãâã ãâã ãâã He that truly stands not only seems or thinks himself to stand for none else are capable of falling so 1 Cor. 11. 16. If any man ãâã ãâã ãâã ãâã ãâã not seem to be but really be contentious and c. 12. 22. where ãâã ãâã ãâã ãâã ãâã the members which seem to be more weak are all one with ãâã ãâã ãâã ãâã ãâã those that are the weaker so Heb. 4. 7. Let us fear ãâã ãâã ãâã ãâã ãâã lest any man not seemingly but really come short So Luke 8. 18. the ãâã ãâã ãâã ãâã ãâã that which he seems to have being compared with Mat. 13. 12. ãâã ãâã ãâã ãâã ãâã even what he hath and Mat. 25. 29. and Mar. 4. 25. appears to signifie that which really he hath though he make not the right use of it otherwise it could not be taken from him So Mar. 10. 42. ãâã ãâã ãâã ãâã ãâã they that think or seem to rule is rendred by Saint Matthew 20. 25. ãâã ãâã ãâã ãâã ãâã the Rulers So in the story of Susanna v. 5. ãâã ãâã ãâã ãâã ãâã not they which seem'd but that really did govern âo in Procopius on 1 Kings ãâã ãâã ãâã ãâã ãâã
barbarousnesse and ferity of his disposition And this was called by them Corban and is often in this sense to be met with in the Misnaioth and in Maimonides and is the word used in Mar. 7. 11. and as all one with ãâã ãâã ãâã ãâã ãâã a gift here And what hath thus passed under their vow is say they ãâã ãâã ãâã ãâã ãâã that is utterly forbidden or unlawful or ãâã ãâã ãâã ãâã ãâã unlawful as Corban which being consecrated must not be touch'd or imployed to any other uses Which therefore in all probability is the word omitted in the Ellipsis which others supply by ãâã ãâã ãâã ãâã ãâã he shall be free but should rather be he is obliged may not give his Father So that the plain meaning of the place is A Father being in want requires releif of his Son the Son answers that he hath vow'd he will not and so that to him it remains not lawful to relieve him And the Pharisees approve of this practise that he may thus evacuate his duty to his parent and though quite contrary to the precept of honouring and releiving them yet it was by them thought obligatory to the frustrating of that commandement and many cases are set down wherein it doth so in Maimonides and the Rabbins See Mr. Pococke Not. Miscell p. 414. and so this without question is it which is here charged on the Pharises by Christ But that which is more ordinarily received by the Ancients and which Origen had from an Hebrew is that Corban and ãâã ãâã ãâã ãâã ãâã are in the sence of it Lev. 1. 2. and 7. 14. c. a gift consecrated to God and so saith Theophylact the Pharisees covetous greedy persons perswading children to give nothing to their parents but to consecrate all to the treasury of the Temple taught them to say O Father that which thou desirest to be profited by me that is releived is a gift that is consecrated to the Temple and so they divided with the children all that they had ãâã ãâã ãâã ãâã ãâã the poor old parents were left without any releif in their old age This interpretation is probable also yet appears not to be agreeable to the Jewish practise for among them are no foot-steps of any cleaving to God or consecrating in this matter as the testimonies produced by Mr. P. doe evidence However it be the words in Greek have an Ellipfis most fitly to be supplied as was said by ãâã ãâã ãâã ãâã ãâã an interdict or it is unlawfull to breake my vow and not as others supply it by adding shall be guiltlesse or shall be free that is from the obligation or punishment attending that prohibition or there is no more required or this is enough or the like V. 13. Plant The word ãâã ãâã ãâã ãâã ãâã plantation here signifies not one single plant but a garden or nursery of plants And so fitly belongs to a multitude of men a sect or sort as here of the Pharisees v. 12. which followed Christ and heard his doctrine The only difficulty is what is meant by such a plantation being planted or not planted by God And that will be best conjectured from the Context At one saying of Christ the Pharisees were scandalized gall'd and discouraged from following him or entertaining his doctrine v. 12. And when Christ is told of this his only answer is Every plantation which is not planted by God shall be rooted out Where as their being scandalized or discouraged from following him is the rooting out of his plantation so their manner of following beleiving entertaining of his doctrine is express'd by Gods having not planted that plantation The bottome of it is That Faith which comes from God as founded on his testimony and terminated in his doctrine will extend it self infinitely to all that shall come so testified and so to the whole doctrine of Christ as well as to any part of it it being certain that God cannot lie or bear testimony to any that shall say any thing false and as certain that all Christs doctrine particularly this v. 11. hath a tincture of Divinity upon it And therefore they that professe to hearken to Christ and to receive his doctrine in some things but not in all to follow him a while and then to quarrell with his doctrine when it agrees not with their humour 't is hereby evident that the Faith which is in them is not founded on Gods teaching or testifying see c. 16. 17. is not his seed received into a humble obedient honest heart which is a mould that receives all that comes from God and brings forth fruit abundantly c. 13. 23. but is founded on some other principle the gratifying their humours or interest c. and accordingly as the seed that fell on stony ground soon withered away that kind of beleiver when tribulation came was scandalized fell off and forsooke Christianity so this kind of partiall hypocriticall faith of them that beleive Christs doctrine no farther then they like it is sure not long to last whensoever a crosse doctrine comes as here they are scandalized and fall off from Christ the plantation being none of Gods is rooted out By this will be discern'd what is meant by ãâã ãâã ãâã ãâã ãâã being taught of God by having any thing revealed from God c. 16. 17. that is when as God by his testimony of Christ or the holy Ghosts descent on the Apostles testifies the truth of any doctrine so the humble obedient beleiver receives it as Gods and without consideration of any humane or carnall motives imbraces it whatever it is how strange or ungratefull soever V. 19. Evil thoughts ãâã ãâã ãâã ãâã ãâã cannot well in this place signifie reasonings bare thoughts without subsequent actions because they are here said to come out of the heart and to come out of the man Mar. 7 20. it may therefore possibly be wicked talking from ãâã ãâã ãâã ãâã ãâã speech and not ãâã ãâã ãâã ãâã ãâã reason according to which it is that Hesychius renders it ãâã ãâã ãâã ãâã ãâã loquacity garrulity and so 't would accord with the mention of the mouth v. 11 18 19. But it may well be that the mouth there may be used by a Synecdoche for the outward man as in Mark 't is set out of the man and then other circumstances there are of the Context which will I conceive suggest another signification of the word which may be most agreeable to them Our Saviour here mentions several sins against the second Table against the seventh Commandment adulteries and fornications together and by setting fornications after adulteries I suppose he means a fouler sort of that sin unnatural uncleannesse such as is meant by ãâã ãâã ãâã ãâã ãâã in many other places Then against the eighth Thefts of all sorts the word ãâã ãâã ãâã ãâã ãâã will belong to greater and lesser kinds of that sin and so no other word is added to it
2. wondring whence he had such excellencies Mat. 13. 54. but because they knew he was Josephs reputed son one brought up in an ordinary condition they did not believe on him 23. And he said unto them Ye will surely say unto me this proverb Physitian heale thy self Whatsoever we have heard done in Capernaum doe also here in thy countrey Paraphrase 23. Whereupon the spake unto them saying that which among the Jews is by way of gibe vulgarly used to a Physitian who is himself fallen into any disease or infirmity Physician c. which signifies a man that pretends to doe cures abroad but is able to do none at home is become appliable to me who being believed on by strangers and by that means having opportunities to doe miracles or healing among them am despised and rejected among my own countreymen very few of whom having that belief of my power as to come to me for cure Mar. 6. 5. I cannot consequently doe many such miracles here Mat. 13. 58. which in Capernaum and other places I have done 24. And he said verily I say unto you No prophet is accepted in his own countrey Paraphrase 24. And so generally it hath been when prophets have been sent to work miracles of mercy very few among their countrey-men to whom they were familiarly known have been found fit to receive them 25. But I tell you of a truth many widowes were in Israel in the daies of Elias when the heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save unto Sarepta a city of Sidon unto a woman that was a widow Paraphrase 25 26. As in Elias's time of the many men and women particularly of widows that were in that time of famine through all Israel there was none qualified to receive that miracle from Elias but one onely the widow of Sarepta or Zarephath a city of Zidon 1 Kin. 17. 9. 27. And many lapers were in Israel in the time of Eliseus the prophet and none of them was cleansed saving Naaman the Syrian Paraphrase 27. And though there were many leprous persons among the Israelites in Elisha's time yet they being his countrey-men the observation was there as here that no one of them had faith to seek and qualifie himself for a cure of his leprosie Only Naaman which was not that countrey-man but a Syrian was by Elisha converted to the true religion and heal'd of his leprosie 28. And all they in the synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the city and led him unto the brow of the hill whereon their city was built that they might cast him down headlong 30. But he passing through the midst of them went his way Paraphrase 30. without being hurt by any of them 31. And came down to Capernaum a city of Galilee and taught them on the sabbath daies 32. And they were astonished at his doctrine for his word was with power Paraphrase 32. he spake with authority Mat. 7. 29. and added miracles also to confirm the truth of what he said 33. And in the synagogue there was a man which had a spirit of an unclean devil and cried out with a loud voice Paraphrase 33. was possessed by the devil and tormented with a sore disease consequent to it 34. Saying let us alone what have we to doe with thee thou Jesus of Nazareth art thou come to destroy us I know thee who thou art the holy One of God 35. And Jesus rebuked him saying Hold thy peace and come out of him And when the devil had thrown him in the midst he came out of him and hurt him not Paraphrase 35. cast him into a sit of apoplexy before or in the presence of them all the devil and the disease departed from him and he was very well immediately 36. And they were all amazed and spake among themselves saying What a word is this For with authority and power he commandeth the unclean spirits and they come out Paraphrase 36. This is very wonderfull beyond all that was ever seen before 37. And the fame of him went out into every place of the countrey round about 38. And he arose out of the synagogue and entred into Simons house and Simons wives mother was taken with a great feaver and they besought him for her Paraphrase 38. went 39. And he stood over her and rebuked the feaver and it left her and immediately she arose and ministred to them Paraphrase 39. commanded the feaver to depart from her and so it did 40. Now when the sun was setting all they that had any sick of divers diseases brought them unto him and he laid his hands on every one of them and healed them Paraphrase 40. by prayer and imposition of hands without the use of any thing else cured them 41. And devils also came out of many crying out and saying thou art the Christ the son of God And he rebuked them suffered them not to speak for they knew that he was Christ 42. And when it was day he departed and went into a desert place and the people sought him and came unto him and stayed him that he should not'depart from them Paraphrase 42. used all means to prevail with him 43. And he said I must preach the kingdome of God to other cities also for therefore am I sent Paraphrase 43. My businesse is to preach the Gospel and the cures which I work are but subservient to that and this I must preach to the rest of the villages and townes and not continue still in one place 44. And he preached in the synagogues of Galilee Annotations on Chap. IV. V. 17. Opened the booke The word ãâã ãâã ãâã ãâã ãâã referres to the manner of writing among the Jewes which was not in Parchments or papers sowed together as we now use but in one continued page or long roll and that folded up to save it from dust or other harm So the Hebrew ãâã ãâã ãâã ãâã ãâã signifies no more then charta volubilis a paper or parchment folded up according to that of Isa 3. 4. ãâã ãâã ãâã ãâã ãâã and the heavens shall be folded up ãâã ãâã ãâã ãâã ãâã as a book referring to the custome of folding books and writings and so Apoc. 6. 14. the heavens passed away ãâã ãâã ãâã ãâã ãâã as a folded book that is ãâã ãâã ãâã ãâã ãâã which is by the Greek sometimes called ãâã ãâã ãâã ãâã ãâã and by us rightly rendred a bill Deut. 24. 1. and sometimes ãâã ãâã ãâã ãâã ãâã from the round form when 't is folded up as in Architecture some round parts are called ãâã ãâã ãâã ãâã ãâã Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas ãâã ãâã ãâã ãâã ãâã the volume or round form of a book which some call the folding Thus it is used Heb. 10. 7. out of the Psalmist
they said We have no more then five loaves and two fishes except we should go and buy meat for all this people Paraphrase 13. and cannot give them entertainment unless we should go and buy and that must be a large proportion to feed all this people 14. For they were about five thousand men And he said to his disciples Make them sit down by fifties in a company Paraphrase 14. See note on Mar. 6. e. and Mat. 8. g. 15. And they did so and made them all sit down 16. Then he took the five loaves and the two fishes and looking up to heaven he blessed them and brake and gave to the disciples to set before the multitude Paraphrase 16. that they might distribute to the multitude a portion for every one Mat. 14. 20. 17. And they did eat and were all filled and there was taken up of fragments that remained to them twelve baskets 18. And it came to passe as he was alone praying his disciples were with him and he asked them saying Whom say the people that I am 19. They answering said John the Baptist but some say Elias and others say that one of the old Prophets is risen again 20. He said unto them But whom say ye that I am Peter answering said The Christ of God Paraphrase 20. The Messias 21. But he straightly charged them and commanded them to tell no man that thing Paraphrase 21. See note on Mat. 8. b. 22. Saying The Son of man must suffer many things and be rejected of the Elders and chief Priests and Scribes and be slain and be raised the third day Paraphrase 22. The prophecies must be fulfilled which affirm that the Messias shall suffer many things and be rejected by the great Sanhedrim 23. And he said unto them all If any man will come after me let him deny himself and take up his crosse daily and follow me Paraphrase 23. Mat. 10. 38. 24. For whosoever will save his life shall lose it but whosoever will lose his life for my sake the same shall save it Paraphrase 24. Mat. 10. 39. Mar. 8. 35. 25. For what is a man advantaged if he gain the whole world and lose himself or be cast away Paraphrase 25. gain all the wealth of the world and lose his soul or life See Mat. 16. m. 26. For whosoever shall be ashamed of me and of my words of him shall the son of man be ashamed when he shall come in his own glory and in his Fathers and of the holy Angels Paraphrase 26. when he comes so illustriously to punish his crucifiers or at last judg the world See note on Mat. 16. o. 27. But I tell you of a truth There be some standing here which shall not taste of death till they see the kingdom of God Paraphrase 27. Which is not now so farre off but that some here present shall live to see it 28. And it came to passe about an eight dayes after these sayings he took Peter and John and James and went up into a mountain to pray Paraphrase 28. Six compleat dayes but eight reckoning the first and last Mat. 12. m. 29. And as he prayed the fashion of his countenance was altered and his raiment was âwhite and glistering Paraphrase 29. Like the whitenesse of a flash of lightning 30. And behold there talked with him two men which were Moses and Elias 31. Who appeared in glory and spake of his note c decease which he should accomplish at Jerusalem Paraphrase 31. Which appearing as Angels are wont in a glorious condition spake of his going out of this world see note on Joh. 13. a. and 2 Pet. 1. f. as of Moses out of Egypt to a Canaan by this means delivering his faithful people but withal destroying them that believed not Jude 5. Of all which and the several branches and consequents of it Jerusalem was shortly to be the scene and first of his crucifixion there 32. But Peter and they that were with him were heavy with sleep and when they were awake they saw his glory and the two men which stood with him 33. And it came to passe as they departed from him Peter said unto Jesus Master it is good for us to be here and let us make three Tabernacles one for thee and one for Moses and one for Elias not knowing what he said Paraphrase 33. And as Moses and Elias were parting from Christ Mat. 17. 4. 34. While he thus spake there came a cloud and overshadowed them and they feared as they entred into the cloud Paraphrase 34. and they were amazed with fear as the cloud came so near to them 35. And there came a voyce out of the cloud saying This is my beloved Son hear him 36. And when the voice was past Jesus was found alone and they kept it close and told no man in those dayes any of those things which they had seen Paraphrase 36. Moses and Elias were departed from Jesus And Christ commanded them to tell no man what they saw till after his rising from the dead Mat. 17. 9. and they obeyed his command and did accordingly 37. And it came to passe that on the next day when they were come down from the hill much people met him Paraphrase 37. Mat. 17. 15. 38. And behold a man of the company cryed out saying Master I beseech thee look upon my Son for he is my onely child 39. And lo a spirit taketh him and he suddenly cryeth out and it teareth him that he foameth again and bruising him hardly departeth from him Paraphrase 39. a sore affection seiseth upon him at certain times of the moon and makes him cry out and it causeth such a boyling and agitation within see note on Mar. 9. c. that he foames at mouth and it never departeth from him without great pain and agony this coming to himself again though when it first takes him it makes him senselesse Mar. 9. 25. able neither to speak nor hear is joyned with an horrible torment and many grievous bruises remain afterward See note on Mar. 17. c. 40. And I besought thy disciples to cast him out and they could not Paraphrase 40. And I earnestly intreated thy disciples that went about doing miracles v. 6. to cure him of this Epilepsy and they were not able 41. And Jesus answering said O faithlesse and perverse generation how long shall I be with you and suffer you Bring thy son hither Paraphrase 41. And Jesus said to his disciples What an act of perverse infidelity not of weaknesse is this in you will my presence so long and the power given you by me v. 1. work no better effects upon you you will make your selves unworthy of such favours by your not making use of them see Mat. 17. 21. and Mar. 9. 28. Having thus reprehended his disciples he said to the man 42. And as he was yet a coming the devil threw him down and tare him and Jesus rebuked the unclean spirit and
ãâã ãâã and ãâã ãâã ãâã ãâã ãâã any administration or discharge of any office by going in and going out Which if it be applyable to the latter of them taken alone as it is both here and in that place of S. Chrysostome then 't is a farther account of the propriety of this sense which I have affix'd to it this coming of Christ to the destruction of his crucifiers being an eminent act of administration of his regal office and thence oft called the kingdom of God in the executing judgement on such traiterous opposers of his kingdom V. 51. Received up ãâã ãâã ãâã ãâã ãâã here applyed to Christ may possibly belong to his assumption up to heaven out of this world which then might be said to draw near but 't is somewhat more probable that it should signifie his Crucifixion which was to be at Jerusalem toward which place he is here said to go because his time was come And to this the expression agrees which is used by Christ Joh. 12. 32. ãâã ãâã ãâã ãâã ãâã if I be lifted up which the text saith was a testification of the kind of his death that is of his crucifixion and indeed the Syriack word for the Crosse being ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to erect or lift up noting the tignum or palus which was in sublime erectus to be crucified in the Syriack expression will be to be exalted or lifted up V. 55. Spirit The word ãâã ãâã ãâã ãâã ãâã Spirit is very diversely taken in the New Testament 1. sometimes with the addition of ãâã ãâã ãâã ãâã ãâã God or Christ or ãâã ãâã ãâã ãâã ãâã holy and sometimes without it for the eternal Spirit of God the holy Ghost the third person in the sacred Trinity Mat. 28. 19 into which we are baptized And from thence 2dly for the graces and gifts of that Spirit whether those that are of use to all sorâs of men as the Spirit of supplication Zach. 12. 10. that is zealous ardent prayer and accordingly we read of praying ãâã ãâã ãâã ãâã ãâã Ephes 6. 18. in or with the Spirit and Iude 20. with the addition of ãâã ãâã ãâã ãâã ãâã in or with the holy Spirit praying as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency So Eph. 5. 19. being filled with the Spirit in opposition to being drunk with wine is expressed by speaking in Psalms and hymnes and spiritual songs in or with the heart zealously and cordially Or whether those which belong not to all but onely to those which are thus to be qualified for any office whether Regal or Prophetick or Evangelical So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit that is the right as of primogeniture of succeeding him in his prophetick office So 1 Cor. 14. 12. ãâã ãâã ãâã ãâã ãâã zealous of Spirits that is of those gifts of tongues c. that were given the Apostles for the planting of the Gospel So v. 2. he that speaks with tongues ãâã ãâã ãâã ãâã ãâã speaks in an hidden unintelligible manner by that gift of tongues see v. 19. and 23. for no man heares that is understands him and in the same sense v. 14. my Spirit that is my gift of tongues prayeth I make use of that gift which no body but my self understands c. 3 ly 'T is taken for an Angel whether good or bad good Revel 1. 4. bad Mar. 1. 23. 5. 2. and unclean that is diabolical or evil spirit as appeareth v. 9. From the ambiguity of which it is that ãâã ãâã ãâã ãâã ãâã 1 Cor. 12. 1. is taken in the latitude both for those that are acted with an evil and which are inspired with a good Spirit the Spirit of God which is looked on as a fountain of all supernatural revelations 1 Cor. 2. 12. and opposed there to the spirit of the world that which the world knows or can reveal to us see Note on Rom. 9. a. To this I suppose must be reduced another notion not farre distant wherein the word Spirits signifies teachers pretenders to inspiration from God whether truely or falsly so 1 Ioh. 4. 1. Believe not every spirit but trie the spirits whether they be of God Give not heed to every teacher but examine all such pretenders whether they be truely of God or no for as it followes many false prophets have gone out into the world where those false prophets are one sect of those spirits which must be examined So v. 2. by this ye know the spirit of God that is a truely inspired teacher sent by God Every spirit which confesses Jesus Christ which is come in the flesh is from God And v. 3. Every spirit which confesseth not c. the spirit again is the teacher for to him onely it belongeth to confesse or not confesse And this is that of Antichrist the Antichristian teachers which cometh and now is in the world which cannot be affirmed again but of a person Which is yet more manifest v. 5. They are from the world ãâã ãâã ãâã ãâã ãâã in the Masculine therefore they speak from the world and the world heareth them You are from God he that knoweth God heareth you Where the spirits before are now described as teachers worldly or divine and again expressed in the end of ver 6. by the Spirit of truth and the spirit of errour either orthodox or erroneous seducing teachers the latter of which are distinctly called ãâã ãâã ãâã ãâã ãâã deceivers or impostors 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the ãâã ãâã ãâã ãâã ãâã seducing spirits 1 Tim. 4. 1. of persons also though the doctrines of devils that are joyned with them would incline to interpret them of doctrines taught by such 4 ly 'T is taken sometimes for an apparition the shape or seeming of a body without any real corporeity in it So Luk. 24. 37 39. ãâã ãâã ãâã ãâã ãâã they thought they saw a spirit for which Mat. 14. 26. and Mar. 6. 49. ãâã ãâã ãâã ãâã ãâã a phantasme is used 5 ly It is taken for the spirit of man the supreme diviner faculty opposed to the body of flesh Gal. 5. 17. 1 Thess 5 23. and set higher then ãâã ãâã ãâã ãâã ãâã the soul common to man with other sensitive creatures So 1 Cor. 2. 11. the spirit of a man that is in him to which it belongeth to search to the secrets and bottome of him So 1 Pet. 3 19. ãâã ãâã ãâã ãâã ãâã are the spirits and souls of men of the meaning of which place see Note on 1 Pet. 3. f. So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body as Jam. 2. 26. And from
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 âo a mountain alone V. 27. Labour The word ãâã ãâã ãâã ãâã ãâã to labour here seems to answer the Hebrew ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Gen. 12. 5. and Gen. 31. 1. For ãâã ãâã ãâã ãâã ãâã in Hebrew and ãâã ãâã ãâã ãâã ãâã in Greek the Targum read ãâã ãâã ãâã ãâã ãâã acquisivit and Deut. 8. 17. in stead of My hand hath wrought me all this strength ãâã ãâã ãâã ãâã ãâã the Targum hath ãâã ãâã ãâã ãâã ãâã hath gathered or acquired me these riches So Ezech. 28. 4. ãâã ãâã ãâã ãâã ãâã thou hast made the gold and silver in thy treasury the Targum have ãâã ãâã ãâã ãâã ãâã and thou hast gathered c. and thus Lu. 19. 16. ãâã ãâã ãâã ãâã ãâã and v. 18. ãâã ãâã ãâã ãâã ãâã thy pound hath made or wrought that is hath gained acquired ten or five pounds Thus in Palaephatus Parius ãâã ãâã ãâã ãâã ãâã he got himself food sibi victum comparavit Another notion there is of the word 1 Cor. 9. 13. ãâã ãâã ãâã ãâã ãâã they that work or labour or prepare holy things according to another notion of ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã signifies here the tasks or commands of God is not only evidenced by the Context but is the affirmation of Procopius in Gen. 2. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã peculiar people are ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã disposed in a readinesse for eternal life see Note on Act. 13. ãâã 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 ãâã ãâã ãâã ãâã ãâã a teacher of those men that did with pleasure receive the truth Or as the ãâã ãâã ãâã ãâã ãâã 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 ãâã
come Paraphrase 34. whither I goe ch 13. v. 33. 35. Then said the Jewes among themselves Whither will he goe that we shall not find him will he goe unto note d the dispersed among the Gentiles and teach the Gentiles Paraphrase 35. to the Hellenists will he preach among the Jewes in Europe whose chief city was Alexandria 36. What manner of saying is this that he saith Ye shall seek me and shall not find me and where I am thither ye cannot come Paraphrase 36. What is the meaning of that speech 37. In the last day that great day of note e the feast Jesus stood and cried saying If any man thirst let him come unto me and drink Paraphrase 37. On the last day of the feast of tabernacles which was a day of solemn assembly see note on ch 19. d. and on which it was the manner of the Jewes to poure out water solemnly on the altar Jesus on that occasion proclaimed aloud 38. He that believeth on me as the Scripture hath said note f out of his belly shall flow rivers of living water Paraphrase 38. It shall be ' with him according to what is said Isa 58. 11. He shall be like a spring of water whose water by conduits shall from within break forth in great abundance that is being filled with the Spirit of Christ shall not be able to contain but break forth into all Christian actions and preach the Gospel with all zeal 39. But this spake he of the Spirit which they that believe on him should receive for the holy Ghost was not yet given because that Jesus was not yet glorified Paraphrase 39. This saying of Christ belonged to the descent of the Holy Ghost Act. 2. see note on Act. 1. a. and 23. a. which was to be after his ascension and not before 40. Many of the people therefore when they heard this saying said Of a truth this is the prophet Paraphrase 40. that Prophet that Moses foretold us of though that he should be the Messias they did not all resolve 41. Others said This is the Christ But some said Shall Christ come out of Galilee Paraphrase 41. very Messias 42. Hath not the Scripture said that Christ cometh of the seed of David and out of the town of Bethleem where David was Paraphrase 42. David's parents dwelt 43. So there was a division among the people because of him 44. And some of them would have taken him but no man laid hands on him Paraphrase 44. And some of the officers sent v. 32. 45. Then came the officers to the chief priests and Pharisees and they said unto them Why have ye not brought him Paraphrase 45. the ministers of the Sanhedrim sent by them to apprehend him back again without having done it 46. The officers answered Never man spake as this man 47. Then answered them the Pharisees Are ye also deceived 48. Have any of the Rulers or of the Pharisees believed on him Paraphrase 48. Have any of the Sanhedrim or the more famous learned men believed on him 49. But note g this people who knoweth not the Law are cursed Paraphrase 49. But this rout which have never studied the law are apt to run into all giddinesse and follow any false teacher 50. Nicodemus saith unto them He that came to Jesus by night being one of them Paraphrase 50. Nicodemus one of the Sanhedrim he that was afraid to come to Jesus in the day time but came in the night chap 3. 1. said unto them 51. Doth our law judge any man before it hear him and know what he doth Paraphrase 51. This is too hasty a prejudice against him in all reason you ought to hear what he can say for himself and what any can witnesse against him Our law proceeds not against any before we have examined him and taken cognizance of his matter 52. They answered and said unto him Art thou also of Galilee Search and look for out note h of Galilee ariseth no prophet Paraphrase 52. Art thou who art one of the Sanhedrim a follower or favourer of this Galilean Examine all times you shall never find that Galilee hath brought forth a prophet see ch 1. 46. 53. note i And every man went unto his own house Paraphrase 53. And they dissolved the assembly or court and departed Annotations on S. JOHN Chap. VII V. 4. Be known openly The word ãâã ãâã ãâã ãâã ãâã in the New Testament hath divers significations First it signifies ãâã ãâã ãâã ãâã ãâã saith Hesychius boldnesse confidence fearlesnesse of danger So Joh. 11. 54. ãâã ãâã ãâã ãâã ãâã to goe about fearlesly So Act. 28. 31. Phil. 1. 20. Heb. 3. 6. and 10. 35. and 1. Joh 4. 17. boldness or fearlesness when they are called before secular tribunals And so ãâã ãâã ãâã ãâã ãâã in two places of the Acts ch 13. 46. where in opposition to the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã of the Jewes their virulency contradiction and railing against Paul and Barnabas 't is said that they ãâã ãâã ãâã ãâã ãâã spake boldly and confidently that speech of the greatest danger that brought all the harred and persecution of the Jewes upon them we depart to the Gentiles So ch 26. 26. I speak ãâã ãâã ãâã ãâã ãâã with confidence and courage to Agrippa who knows of these things though Festus doe not So Eph. 6. 20. and 1 Thess 2. 2. Secondly it signifies freeness or liberty of speaking saying what a man will so Act. 2. 29. Let me speak ãâã ãâã ãâã ãâã ãâã freely without any restraint of the Patriarch David and distinctly Elocution such as is promised them Mat 10. 19. Act. 4. 13. for there it is the gift that they prayed for and which discriminated them from other illiterate men and came upon them by the Spirit as had been promised Mat. 10. 19. So 2 Cor. 7. 4. Great is my ãâã ãâã ãâã ãâã ãâã freeness in speaking largely in their commendation express'd by the ãâã ãâã ãâã ãâã ãâã following Great is my glorying of you so Heb. 4. 16. Let us come to the throne of Grace ãâã ãâã ãâã ãâã ãâã with freenesse to declare all our wants and requests to God So Philem. 8. haveing in or through Christ ãâã ãâã ãâã ãâã ãâã great liberty or freeness of speech to say or to command him what is fit So 1 Joh. 2. 28. ãâã ãâã ãâã ãâã ãâã we may have freeness of accesse to him ãâã ãâã ãâã ãâã ãâã and not be turn'd with shame from him or as guilty persons be ashamed to meet him So again c. 3. 21. If our heart condemn us not we have ãâã ãâã ãâã ãâã ãâã partly confidence toward God in the first notion of not fearing any danger from him and partly in this latter of praying freely to him asking him what we will as the next words explain it Whatsoever we aske we receive And so again in this latter
here It is ordinary for words to lose their native significations and to be used in a greater latitude then originally belongs to them and so we know ãâã ãâã ãâã ãâã ãâã to be dip'd or wash'd is used not onely of water but of the holy Ghost and fire And then why may not the words be thus rendred ãâã ãâã ãâã ãâã ãâã to whom having dip'd I shall give the piece of bread by dipping meaning putting the hand into the dish and then ãâã ãâã ãâã ãâã ãâã having dip'd that is put in his hand he gives the crust or piece of bread to Judas telling John at the same time that he that he should next give it to was he that should deliver him up CHAP. XIV 1. LET not your heart be troubled ye believe in God believe also in me Paraphrase 1. As your believing in God my father will afford you many privileges and antidotes against worldly trouble so will also your believing in me 2. In my fathers house are many mansions If it were not so I would have told you I go to prepare a place for you 3. And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Paraphrase 2 3. In heaven there is room for you abundantly as well as for me and so there is no need that I should tell you this truth which otherwise I would have told you and which would give you cause to rejoyce and not be sad at my departure that my going is but as your harbinger to prepare for you and when I have done that then as an harbinger I will come back again and meet you and so introduce you thither Act. 1. 11. 4. And whither I go ye know and the way ye know Paraphrase 4. I suppose you know the place to which I go and the way which will bring you thither also 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6. Jesus saith unto him I am the way and the truth and the life no man cometh unto the Father but by me Paraphrase 6. I am the true and living way sent by my Father to direct all men to that way wherein he expects and requires to be served and there is no other way to come to the knowledge of his will or the enjoyment of life with him but by me and the same way that I go before you 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him Paraphrase 7. If you had thoroughly known me who come onely in my Fathers name and to reveal his will to you ye had also known my Father who being invisible is no otherwayes to be known but as he is revealed in me and now see Mat. 23. note m. although ye never saw my Father yet having seen and known me who am his image ye have both seen and known him 8. Philip saith unto him Lord shew us the Father and it sufficeth us Paraphrase 8. Philip not considering the sense of that last speech saith unto him Lord shew us the Father And that one thing the shewing us the Father will sure convince all without any other argument 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Father and how sayest thou then Shew us the Father Paraphrase 9. I tell thee again Philip I am the image of my Father and so he that hath seen me and heard my doctrine hath seen my Father and knows his will also And after this this of thine is an impertinent unnecessary demand 10. Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Paraphrase 10. Let me ask you do you not believe confidently that whatsoever I do or teach I do by the Fathers appointment and that it is the power of him that acts in me whatsoever I say or do doctrine or miracles is of him see note c. 11. Believe me that I am in the Father and the Father in me or else believe me for the very works sake Paraphrase 11. Take my word for it but if you will not do so let my miracles demonstrate it to you 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father Paraphrase 12. Those that have now been my disciples shall be able to do the same miracles that I do Mar. 16. 17. nay greater upon my sending down the holy Ghost upon you shall speak with tongues c. 13. And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son Paraphrase 13. And whatever miracle you shall in my name pray for power to do that I will enable you to do and so by the shewing forth my power in you after my departure glorifie him who hath sent me 14. If ye shall ask any thing in my name I will do it Paraphrase 14. And of this be confident whatsoever miracle you pray for power to do and pray for it in my name grounding your requests on this promise of mine unto you and doing it in order to my service for the propagating of the Gospel it shall be granted you 15. If ye note a love me keep my commandements Paraphrase 15. Doe but ye expresse the sincerity of your love to me by obedience to my precepts 16. And I will pray the Father and he shall give you another note b Comforter that he may abide with you forever Paraphrase 16. And I will ask my Father and when I am gone he shall send you the holy Ghost who for the several parts of his office 1. to intercede as an advocate 2. to exhort 3. to comfort is best exprest by the word Paraclete which in Greek signifies all these three and he when he cometh shall abide with you forever not departing as I now doe but continuing with you as long as you adhere and continue obedient to my precepts v. 15. 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Paraphrase 17. This Paraclete is the Spirit of my Father that shall lead you into all truth Him carnall and worldly men that value nothing but the visible pomps and powers of the world they that have looked for a temporall glorious Messias shall make nothing of because he is farre from any part of that he is not so much as visible to outward eyes but only by inward effects and so neither known nor valued
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 ãâã ãâã ãâã ãâã ãâã an accuser And proportionably to what is here said of ãâã ãâã ãâã ãâã ãâã must I suppose be resolved of ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã the summe of his speech or sermon to them all was that they should cleave unto the Lord. So Act. 14. 2. ãâã ãâã ãâã ãâã ãâã preaching to or interceding with them to abide in the faith and 15. 32. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã c. 22. with much speech they exhorted or taught or preach'd to the brethren So ch 16. 40. ãâã ãâã ãâã ãâã ãâã they preach'd to or exhorted them So ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã exhortation V. 20. And I in you The word ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã or second Thus it is oft in other places see c. 6. 56. ãâã ãâã ãâã ãâã ãâã as he remaineth in me so also I in him So ãâã ãâã ãâã ãâã ãâã 1 Jo. 4. 15. ãâã ãâã ãâã ãâã ãâã 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
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called ãâã ãâã ãâã ãâã ãâã a great day So it is rendred by the Greek Isa 1. 13. ãâã ãâã ãâã ãâã ãâã where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd ãâã ãâã ãâã ãâã ãâã the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the ãâã ãâã ãâã ãâã ãâã the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain ãâã ãâã ãâã ãâã ãâã he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two ãâã ãâã ãâã ãâã ãâã testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read ãâã ãâã ãâã ãâã ãâã reading it seems ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã by the mistake of the two letters which are so like ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã V. 40. Linen cloths ãâã ãâã ãâã ãâã ãâã in Hesychius signifies ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã is by him rendred ãâã ãâã ãâã ãâã ãâã a band or swath so ch 20. 7. and so the ãâã ãâã ãâã ãâã ãâã in the story of Lazarus c. 11. 44. which word is by Grammarians derived from ãâã ãâã ãâã ãâã ãâã mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound ãâã ãâã ãâã ãâã ãâã saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
his before v. 20. but now by this sending ãâã ãâã ãâã ãâã ãâã Apostles for ever after sent as Commissioners to supply his place to performe those offices over the world to plant a Church which he being now about to return to his father could not corporally do and so to succeed him in his office and they again to send or constitute others in the like manner see Note on Lu. 6. d. V. 22. Receive ye the Holy Ghost ãâã ãâã ãâã ãâã ãâã receive the holy Ghost signifies here not the actual giving of the holy Ghost for that came not on them till Act. 2. and they are appointed to stay at Jerusalem Lu. 24. 49. till they were endued with power from above which therefore now before his Ascension they had not received and when the Spirit came it would lead them into all truth and as yet it appears by their question Act. 1. 6. that they were not thus led into all truth but only the confirming to them his former promise and by the ceremony of breathing on them to expresse the ãâã ãâã ãâã ãâã ãâã the eternall breath and Spirit of God sealing it as it were solemnly unto them and preparing and fitting them for the receiving of it So saith Theophylact ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã The words receive the holy Ghost signifie be ye ready to receive him And again ãâã ãâã ãâã ãâã ãâã c. He breathed on them not now distributing the perfect gift of the holy Ghost for that was to be done at Pentecost but fitting them for the receiving of it For though in the next words whose signes c. the power of the Keys or stewardship in the Church were actually instated on them yet was not this to be exercised by them till the holy Ghost came down upon them as Ephes 4. 8. It is first he gave gifts unto men at the descent of the Spirit and then gave some Apostles c. v. 11. This interpretation of this place will direct to the full importance of those words Lu. 4. 49. I send the promise of my father upon you so as to render them directly parallel to this The promise of the Father was the holy Ghost Joh. 15. 26. and the I send upon you all one with ãâã ãâã ãâã ãâã ãâã receive him And then the power from on high in the end of the verse clearly signifies that visible mission of the holy Ghost And all this most aptly delivered for the proof of the words here immediately precedent As my father sent me so send I you intimating that as at his mission from his father to his office he was anointed or consecrated with or by the holy Ghost Act. 10. 38. by descent of the holy Ghost on him at his Baptisme Lu. 3. 23. so the Apostles at their mission or entrance on their power should be consecrated also V. 23. Whosoever sins ye remit That the power of binding and loosing in Saint Matthew first promised c. 16. then farther described for the manner of it c. 18. the power of the Keyes of admitting and excluding out of the Church and so the power of Excommunication put into the hands of the Apostles first and from them communicated to the succeeding Governours of the Church is it which is here given by Christ may appear by the words ãâã ãâã ãâã ãâã ãâã remit and ãâã ãâã ãâã ãâã ãâã retain which are perfectly all one with ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã loosing and binding in S. Matthew If there be any difference it is only this that ãâã ãâã ãâã ãâã ãâã signifies to bind ãâã ãâã ãâã ãâã ãâã signifies to keep bound as well as to bind in which respect ãâã ãâã ãâã ãâã ãâã is here more proper in this place then the other because the order is here inverted and ãâã ãâã ãâã ãâã ãâã retaining put after ãâã ãâã ãâã ãâã ãâã remitting and so the word which signifies to keep bound is more critically adapted to this place then ãâã ãâã ãâã ãâã ãâã to bind would have ãâã and yet when binding is mentioned first ãâã ãâã ãâã ãâã ãâã ãâã in the other places is as exact as ãâã ãâã ãâã ãâã ãâã This slight difference being granted the words are otherwise to all uses perfectly Synonymous ãâã ãâã ãâã ãâã ãâã remit and ãâã ãâã ãâã ãâã ãâã loose especially as applyed to sin both signifie forgiving of it the first referring to sin in the notion of a debt or thraldome to both which it is applied in the New Testament to ãâã ãâã ãâã ãâã ãâã debts Mat. 6. 12. ãâã ãâã ãâã ãâã ãâã captivity Lu. 4. 18. the second to sin in the notion of a band so Gen. 4. 12. ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã my sin is greater then can be forgiven So Exod. 32. 21. ãâã ãâã ãâã ãâã ãâã O that thou wouldest forgive them that sin And so ãâã ãâã ãâã ãâã ãâã Job 42. 9. ãâã ãâã ãâã ãâã ãâã he forgave them their sin by Job that is by his mediation where the Hebrew read ãâã ãâã ãâã ãâã ãâã God accepted the person of Job So also for ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the same Hebrew word ãâã ãâã ãâã ãâã ãâã is by the Septuagint rendred by both of them ãâã ãâã ãâã ãâã ãâã Jer. 33. 1. ãâã ãâã ãâã ãâã ãâã Dan. 10. 8. 11. 6. and so Act. 2. 24. ãâã ãâã ãâã ãâã ãâã being holden is set opposite to ãâã ãâã ãâã ãâã ãâã loosing and so must signifie being kept bound and so almost in all other places it signifies to hold fast or take hold of and is sometimes joyned with ãâã ãâã ãâã ãâã ãâã as holding fast is preparative to binding Mat. 14. 3. ãâã ãâã ãâã ãâã ãâã laying hold on him bound him and Rev. 20. 2. ãâã ãâã ãâã ãâã ãâã he held fast and bound So in S. Basil speaking of the freedome of Christians in their bands he saith they are ãâã ãâã ãâã ãâã ãâã bound but not capable of binding And accordingly it is affirmed by Theophylact on Mat. 13. that Christs promise of the power of binding and loosing was fulfilled in these words Whose sins you do remit they are remitted c. And therefore whatsoever is brought by some to avoid the force of those places in S. Matthew and to cast off the censures of the Church by affirming that to bind there is to declare forbidden and to loose to declare lawfull being utterly unappliable to this place where it is not whatsoever as there which is more lyable to that misinterpretation but whose sinns c. which is no way capable of it for it cannot be imagined that Christ should mean whose sinnes ye shall declare lawfull or unlawfull by this one method of searching the meaning of these two words in this place is proved utterly uneffectuall Of this see more at large in the Tract of the
the holy Ghost's coming down upon you within a while till which time you were to stay here at Jerusalem and not go about your businesse of preaching in other places 6. When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the kingdome to Israel Paraphrase 6. And as the disciples met Jesus after his resurrection they asked him saying Doe you mean now presently to repair and settle that kingdome on your followers which hath been prophesied of Dan. 7. 18. see note on Mar. 17. a. and so doe what is expected from the Messias 7. And he said unto them It is not for you to know the times or note b the seasons which the Father hath put in his own power Paraphrase 7. To whom Christ replied It is not for you to know the secrets which God will keep to himself and such is the time moment of Christ's entring on his kingdome see Mat. 24. 36. 8. But ye shall receive power after that the holy Ghost is come upon you and ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the earth Paraphrase 8. Only this I shall tell you that the holy Ghost shall shortly descend on you and give you a formall commission for the execution of your office and then you shall testifie the truth of what I have done and said proclaim and divulge it first in Jerusalem then all Judea and Samaria and after the Jewes shall have rejected the Gospel depart to the heathen world to the uttermost parts of the earth 9. And when he had spoken these things while they beheld he was taken up and note c a cloud received him out of their sight Paraphrase 9. And after he had said thus much in their presence and sight he was taken up by Angels from the earth in a bright shining cloud which inclosed him so that they could see him no more 10. And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparell Paraphrase 10. And as they looked earnestly after him Lo two Angels appeared to them as in a shining gloriour manner of array 11. Which also said Ye men of Galilee why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Paraphrase 11. shall come one day to judge the world in as glorious a manner as now he is gone up to heaven his going thither is not an absolute departing from you but a seising or taking possession of that his kingdome which he shall exercise till the end of the world 12. Then returned they unto Jerusalem from the mount called Olivet which is from Jerusalem a sabbath daies journey Paraphrase 12. This was done on the mount Olivet which is seven furlongs saith the Syriack interpreter distant from Jerusalem Thither therefore they immediately returned from thence 13. And when they were come in they went up into note d an upper room where abode both Peter and James and John and Andrew Philip and Thomas Bartholomew and Matthew James the son of Alphaeus and Simon Zelotes and Judas the brother of James 14. These all continued with one accord in prayer and supplication with the women and Mary the mother of Jesus and with his brethren Paraphrase 13 14. And when they were come to Jerusalem they resorted to the Temple and in one of the upper rooms of that structure the eleven Apostles constantly performed their devotions together with the women that were wont to attend Christ and Mary the mother of Christ and James and the rest of his kindred 15. And in those daies Peter stood up in the midst of the disciples and said The number of th note e names note f together were about an hundred and twenty Paraphrase 15. Now at a time when there was a good company of them to the number of sixscore gathered together to the publick service of God Peter being a person of speciall account among the Apostles briefly address'd his speech unto the rest of the eleven and said 16. Men and brethren this scripture must needs have been fulfilled which the holy Ghost by the mouth of David spake before concerning Judas which was guide to them that took Jesus Paraphrase 16. Sirs ye know what the Psalmist prophecied Ps 41. 9. which being from the Spirit of God it was of necessity to have a completion and accordingly 't is now punctually accomplished in Judas of whom the holy Ghost then foresaw and foretold it viz. 17. For he was numbred with us and had obtained part of this ministery Paraphrase 17. That he was of our society a fellow disciple one of the twelve sent out and impower'd by Christ Mat. 10. 1 5. and being one of those to whom the keyes Mat. 16. and the power of binding Mat. 18. and of judicature Mat. 19. 28. were promised by Christ he was in designation an Apostle of Christ as truly as any of us 18. Now this man purchased a field with the reward of iniquity and note g falling headlong he note h burst asunder in the midst and all his bowels gushed out Paraphrase 18. But for a sum of money he delivered up his Master to his enemies those of the Sanhedrim and having done so was troubled at that which he had done and threw back the money in the Temple into the chief priests hands who durst not keep it themselves or put it into the Corban but were willing to employ it on some charitable use and so bought with it a field to bury strangers and the sense of this black fact casting him into a deep melancholy he fell forward on his face upon the ground in a fit of suffocation and his belly burst and all his entrails came out see note on Mat. 27. a. 19. And it was known to all the dwellers at Jerusalem insomuch as that field is called in their proper tongue Aceldama that is to say the field of blood Paraphrase 19. And this act this fate of Judas was notoriously known to all that dwelt at Jerusalem and thereupon the field which was bought with that money was vulgarly known by the name of the Field of blood 20. For it is written in the book of Psalms Let his habitation be desolate and let no man dwell therein And his note i Bishoprick let another take Paraphrase 20. To him therefore belongeth that which Psal 69. 25. Psal 109. 8. was said not by way of execration but by way of prediction that as he shall come to a desperate miserable end so that office of power and authority which Christ hath designed to be given him with the rest of the twelve which was first to plant and then to oversee and govern the Church as a Bishop of it shall be bestowed on another
ãâã ãâã ãâã all one just as I have interpreted it 26. Was numbred The word ãâã ãâã ãâã ãâã ãâã is acknowledged to come from ãâã ãâã ãâã ãâã ãâã calculus a stone or the like of which there were two uses one in choises or judgments wherein they gave their votes by this means âev 2. 17. the other in accounting or numbring Hence ãâã ãâã ãâã ãâã ãâã is express'd in Hesychius by ãâã ãâã ãâã ãâã ãâã as that signifies counting and by ãâã ãâã ãâã ãâã ãâã judgment Now for the use of iâân this place first it is evident that Matthias being here chosen by lot was not chosen by the suffrages or votes of men 2dly that ãâã ãâã ãâã ãâã ãâã proportionably to ãâã ãâã ãâã ãâã ãâã signifying Originally two things numbring as well as choosing it may most probably in this place signifie being numbred and so ãâã ãâã ãâã ãâã ãâã he was numbred together with the eleven Apostles will be all one with ãâã ãâã ãâã ãâã ãâã he was numbred with us v. 17. or with ãâã ãâã ãâã ãâã ãâã to be with us v. 22. and that is explained by ãâã ãâã ãâã ãâã ãâã he obtained his portion of this ministery that is office Apostolical Or if it should possibly referre to the notion of election it must then denote Gods choice of him v. 24. by the disposing of the lot and not any votes or suffrages of others which had nothing to doe in this matter for though Joseph and Matthias were by the Eleven nominated or chosen to prepare for the lot yet that Matthias was pitch'd on and added to the Eleven it was meerly the decision of the lot and so the disposition of the Lord. So vain is the pretension of those that will have this rendred Communibus calculis annumer abatur he was by common votes or suffrages added to that number and then make their own deductions from thence CHAP. II. 1. AND when the day of Pentecost was note a fully come they were all with one accord in one place Paraphrase 1. On the approach of the Lords day following the sabbath on which the Jewish Pentecost was celebrated they were all the Apostles together assembled at the service of God in their accustomed place See c. 1. 13. note c. 2. And suddainly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting Paraphrase 2. And whilst they were so imploy'd suddenly they heard a great noise come down from heaven like that of a mighty boisterous wind to note the efficacy of this Spirit of God now descending and it came into the upper room where they were assembled and filled all the room 3. And there appeared unto them cloven tongues like as of fire and it sat upon each of them Paraphrase 3. And there was an appearance of somewhat like flaming fire lighting on every one of them which divided asunder and so became the resemblance of tongues with that part of them which was next their heads divided or cloven see note on Mat. 3. k. 4. And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance Paraphrase 4. And they were endued every one with gifts of the holy Ghost That of speaking with tongues which they never had learnt and other miraculous powers this coming of the holy Ghost bestowed on them 5. And there were dwelling at Jerusalem Jewes devout men out of every nation under heaven Paraphrase 5. abiding at Jerusalem many Jewes that came up to that feast of Pentecost and likewise proselytes see v. 10. which had come from severall nations of all quarters of the world to worship the true God at Jerusalem See note on Mat. 23. e. and Joh. 12. a. 6. Now when this was noised abroad the multitude came together and were confounded because that every man heard them speak in his own language Paraphrase 6. and were astonished because they being of severall nations every of them heard the Apostles speak the language of his nation 7. And they were all amazed and marvailed saying one to another Behold are not all these which speak Galileans Paraphrase 7. men born in Galilee and that have lived there all their times 8. And how hear we every man in our own tongue wherein we were born Paraphrase 8. And how doth every of us hear them speak every of those languages which are native to us 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Judea and Cappadocia in Pontus and Asia 10. Phrygia and Pamphylia in Egypt and in the parts of Lybia about Cyrene and strangers of Rome Jewes and Proselytes 11. Cretes and Arabians we doe hear them speak in our tongues the wonderfull works of God Paraphrase 11. preaching the doctrine of Christ and the great things which God hath wrought by him and on him every of us in our own language 12. And they were all amazed and were in doubt saying one to another What meaneth this Paraphrase 12. This certainly abodes some great matter 13. Others mocking said These men are full of new wine Paraphrase 13. drunk and that infuses this faculty into them 14. But Peter standing up with the eleven lift up his voice and said unto them Ye men of Judea and all ãâã that dwell at Jerusalem be this known unto you and hearken to my words Paraphrase 14. I make it known or proclaim it to you 15. For these men are not drunken as ye suppose seeing it is but the third hour of the day Paraphrase 15. That these men are not drunk as ye say for it is but nine in the morning the time of morning prayers to which the Jews generally came fasting see ntoe on Mat 12. a. 16. But this is that which is spoken by the prophet Joel Paraphrase 16. But the truth is that which is now done is the completion of a famous prophecy Joel 2. 28. 17. And it shall come to passe in the note b last daies saith God I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophecy and your young men shall see visions and your old men shall dream dreams 18. And on my servants and on my handmaidens I will pour out in those daies of my Spirit and they shall prophecy Paraphrase 17 18. In the daies of the Messias saith God there shall be a most remarkable effusion of the Spirit of God upon men of all ranks and qualities enabling them which were never brought up in the schools of the prophets to goe and preach the Gospel of Christ in every city and this was fulfilled in the descent of the holy Ghost upon the disciples sending them to preach and fitting them with the gift of prophecy and of tongues both as a miracle to beget faith and as a means to speak intelligibly to men of all languages 19. And I will shew
he might be a spirituall prince reigning in mens hearts at his father's right hand from thence to send the Spirit of his Father who was not to descend till he was ascended and by that means to give you Jewes place of repentance that if ye yet come in and repent and believe on him ye may have pardon of sinne 32. And we are his winesses of these things and so is also the holy Ghost whom God hath given to them that obey him Paraphrase 32. The truth of this we testifie and so doth the holy Ghost that came down upon us and upon the rest that have come in and consorted with us ch 4. 31. and by us is communicated to all that come in and believe and yeild obedience to him 33. When they heard that they were note f cut to the heart and took counsell to slay them Paraphrase 33. And upon this answer of theirs they fell into great fiercenesse against them and entred into consultation of putting them to death 34. Then stood there up one in the councell a Pharisee named Gamaliâl a doctor of the law had in great reputation among all the people and commanded to put the Apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to doe as touching these men 36. For before these daies rose up note g Theudas boasting himself to be somebody to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nought Paraphrase 36. For we have examples of men that have gathered followers and raised seditions among the people and come to nothing as for instance Theudas that undertook to be a Generall boasting that he was sent by God to that purpose and so got 400 men to follow him but soon miscarried and was himself killed and all put to flight that adhered to him and so his designe was utterly frustrated 37. After this man rose up note h Judas of Galilee in the daies of the taxing and drew away much people after him he also perished and all even as many as obeyed him were dispersed 38. And now I say unto you refrain from these men and let them alone for if this counsel or this work be of men it will come to nought Paraphrase 38. dismisse these men and make not such hast to proceed against them For the doctrine which they preach is either from God or no If it be not from God then our experience tells us that false prophets though they thrive a while yet without our opposition they generally come to nought 39. But if it be of God ye cannot overthrow it note i lest haply ye be found even to fight against God Paraphrase 39. But if it be from God then ye may be sure you shall not prevail against it lest ye be found to be a kind of Babel-builders like those giants there that went about to fortifie themselves against heaven and to fight against God himself and ye will never prosper in that enterprize 40. And to him they agreed And when they had called the Apostles and beaten them they commanded them that they should not speak in the name of Jesus and let them goe Paraphrase 40. And they took his advice and sending for the Apostles in again into the court they appointed them to be scourg'd a punishment of a reproachfull contumelious nature v. 41. and giving them charge not to preach the faith of Christ any more they released them 41. And they departed from the presence of the councell rejoicing that they were counted worthy to suffer note k shame for his name Paraphrase 41. And this was matter of comfort rejoicing to the Apostles according to that of Mat. 5. 12. that they were advanced to that degree of honour and blessednesse as to be scourged for preaching of Christ 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Paraphrase 42. And they divided their time betwixt the Temple more openly and the upper room more privately and continued constantly in one of those places either instructing those that had already received the faith or preaching it new to those that had not received it Annotations on Chap. V. V. 3. Filled thine heart The phrase ãâã ãâã ãâã ãâã ãâã to fill the heart is used by the Hebrews in the Old Testament for to make one bold so Host 7. 5. Who hath filled his heart to doe this the Greek ãâã ãâã ãâã ãâã ãâã who is it that hath dared c. So Eccl. 8. 11. The heart of the sons of men is filled to doe evil that is is emboldened where the Greek read ãâã ãâã ãâã ãâã ãâã is filled Ib. Toly The Verb ãâã ãâã ãâã ãâã ãâã hath among authors these three distinct uses and agreeably three notions and interpretations proportioned to them 1. 't is used with a Genitive case and then it signifies Passively to be deceived frustrated cheated of any thing ãâã ãâã ãâã ãâã ãâã to be frustrated defeated of his hope and in Plato Apol. ãâã ãâã ãâã ãâã ãâã In this I was not deceived or mistaken But this clearly belongs not to this place 2dly 't is used with a Dative case of the person or which is all one with a praeposition ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã joyned to the person and then 't is absolutely to lie So 't is here v. 4. ãâã ãâã ãâã ãâã ãâã Thou hast not lied to men but to God the lie which thou hast told was not told to men only or was not injurious to men only but to God also So Jam. 3. 14. ãâã ãâã ãâã ãâã ãâã ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. ãâã ãâã ãâã ãâã ãâã lie not against one another 3dly 't is used with an Accusative case of the person again and then it signifies Actively to deceive rob deprive ãâã ãâã ãâã ãâã ãâã in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph ãâã ãâã ãâã ãâã ãâã certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place ãâã ãâã ãâã ãâã ãâã to deceive the holy Ghost Deum in pollicitatione fallere to deceive God in that which was promised to him saith S. Augustine and again detrahere de pecunia quam Deo voverat to keep back some of the money which he had devoted to God and accordingly by Asterius Ananias and his wife are called ãâã ãâã ãâã ãâã ãâã guilty of sacriledge in their own offerings And although if the matter spoken of extended no farther then speaking a false thing without any reall purloining or stealing or withholding what was consecrated to the Church or to God it would then proportionably signifie no more then to deceive or tell
ãâã ãâã ãâã ãâã ãâã the brethren see c. 15. 3 4 23. Mat. 18. 17. Now what power the Church or brethren considered in this notion the society of Christians doe here appear to have may be considerable The choice of the persons of the Deacons is here committed to them But that first by the appointment of the Apostles declared to them The twelve called to them the multitude and said Look out c. v. 2 3. Secondly they had by the Apostles these bounds set them 1. to take seven the number specified by the Apostles not left arbitrary to them 2 ly to pitch on ãâã ãâã ãâã ãâã ãâã men generally known and well reputed of 3 dly with these qualifications 1. faith supposed in the ãâã ãâã ãâã ãâã ãâã some of you that is believers Christians 2 dly fulnesse of the holy Ghost extraordinary gifts 3 dly fulnesse of wisdome fitted by all these for this employment And when by the Apostles appointment together with the observation of these prescribed rules the multitude have sought out the persons then still the Apostles reserve the ãâã ãâã ãâã ãâã ãâã the Ordination or Constitution of them to themselves v. 3. In the nomination of Bishops and Deacons in other Churches the like may be concluded from the Epistles to Timothy and Titus viz. that somewhat was referred to the Church particularly their testimony concerning the qualifications of the Persons For the Bishop that was to ordain is by S. Pauls direction first to enquire as it were upon Articles ãâã ãâã ãâã ãâã ãâã if or whether he be blamelesse c. which concerning a Bishop are fifteen Tit. 1. 6. seventeen 1 Tim. 3. 1. fewer concerning a Deacon And all of them being matters of fact and manners Timothy which was newly entred upon his province and Titus lately left in Crete could not possibly be instructed sufficiently from their own experience and therefore must be supposed to have it by enquiry of the Church So in the Censures of the Church the offender must be rebuked before the many 2 Cor. 2. 6. ãâã ãâã ãâã ãâã ãâã before the Chârch Mat. 18. 17. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã before all 1 Tim. 5. 20. Where yet it is Timothy the Bishop that must ãâã ãâã ãâã ãâã ãâã rebuke the offenders onely in the presence and with the notice of the Church to make the rebuke more considerable to produce shame and reformation Lastly in the the Councel at Jerusalem with the Apostles and Elders or Bishops of Judaea is joyned ãâã ãâã ãâã ãâã ãâã the whole Church ch 15. 22. in the choosing and sending messengers to Antioch but that with a most discernible distinction The Apostles and Elders as they whole decree or appointment it was ãâã ãâã ãâã ãâã ãâã it pleased or seemed good to the Apostles and Elders to send chosen men the choice and mission belonging to them and the persons sent ãâã ãâã ãâã ãâã ãâã men of them Bishops of the Councel but this with the knowledge and approbation of the whole Church ãâã ãâã ãâã ãâã ãâã joyned wth them as of those that were accessories not principalls in the sending So in the Inscription of the Epistle of the Councel v. 23. The Apostles and Elders and brethren send greeting Not that any but the Apostles and Elders that is Bishops of Judaea were members of the Councel or had voices in it for that is cleared v. 6. at the first mention of their conventing The Apostles and Elders came together to consider of this matter the debate of the question and the decision belonging only to them but that the whole Church joyned with the Apostles and Bishops shewing their consent and approbation and submission to the decree of the Councel And thus in following times have Lay-men subscribed the Acts of Councels in this form Consentiens subscripsi I have subscribed consenting or testified my consent under my hand As for the decree of the Councel though that be in the style of ãâã ãâã ãâã ãâã ãâã us v. 28. which may be conceived to referre to all those that are named in the front and so to the ãâã ãâã ãâã ãâã ãâã Brethren yet 't is apparent by v. 25. ãâã ãâã ãâã ãâã ãâã it seemed good to us being assembled together that that belongs onely to those that were assembled or sat in the Councel that is the Apostles and Elders v. 6. and so it is expresly set c. 16. 4. ãâã ãâã ãâã ãâã ãâã the decrees ordained by the Apostles and Elders V. 3. Full of the holy Ghost What is meant by ãâã ãâã ãâã ãâã ãâã full of the holy Ghost in this place may perhaps be best collected by a farther consideration of the words of Christ Mar. 16. 17 18. But signes shall attend them which believe these things so ãâã ãâã ãâã ãâã ãâã may be rendred or these signes shall attend or follow them that believe These words seem to contain a promise of extraordinary gifts of casting out Devils speaking strange languages healing c. v. 17 18. to others beside the Apostles under the name of believers For the believers there ãâã ãâã ãâã ãâã ãâã are all one with the he that believeth ãâã ãâã ãâã ãâã ãâã and is baptized v. 16. and that is those that upon the Apostles preaching shall believe and enter into the Church or be added to it But this not so unlimitedly on one side as that all that did believe should have those gifts bestow'd upon them see Note on ch 2. d. for then here would have been no choice all being full of the holy Ghost they could not look out men that were full nor yet with such restrictions on the other side as that none had these gifts but those that were ordained to sacred functions for then these who were not yet so ordained could not thus be full But I suppose the truth is in the middle At the Apostles preaching and mens receiving the Gospel many of them that believed had extraordinary gifts miraculous powers bestowed upon them for the testifying to themselves and others the truth of the Gospel in those first times and to qualifie them for the services of the Church when they should be called to it And agreeably those that were thus endowed were generally chosen to such imployments before others who had them not as there was need of them And such I suppose are here meant under the phrase of Full of the holy Ghost and that phrase mention'd by the Apostles as a qualification required in those whom they would appoint Deacons here and beside the care of the poor communicate the power of preaching and baptizing to them which 't is evident Philip had This may most probably be it which is affirmed of Cornelius's family Act. 10. 44. The holy Ghost fell on all them which heard the word and the gift of the holy Ghost was powr'd upon them 45. for they spake with tongues
c. 46. So again ch 19. 6. the Ephesian disciples being newly baptized in the name of Jesus v. 5. by the Apostles benediction and imposition of hands the holy Ghost came upon them and they spake with tongues and prophefied And so ch 2. 38. when Peter tells them that upon their Repentance and Baptisme they should receive ãâã ãâã ãâã ãâã ãâã the gift of the holy Ghost the very phrase which is used of Cornelius's family it follows accordingly ch 4. 31. the place was shaken and they were filled with the holy Ghost and so beside the inward gifts and graces of the Spirit they were many of them endowed with those extraordinary gifts which c. 2. 1. had fall'n upon the Apostles and were usefull for the confirming them in the faith and to testifie to them and others the truth of what was preach'd to them And of them that were at that time converted they are now to choose some here for the office of Deacons men full of the Spirit c. CHAP. VII 1. THen said the high Priest Are these things so Paraphrase 1. And the chief priest asked him Whether this whereof he was accused ch 6. 14. of foretelling the destruction of this people and religion of the Jewes were true or no. 2. And he said Men brethren and fathers hearken The God of glory appeared unto our father Abraham when he was in Mesopotamia before he dwelt in Charran Paraphrase 2. And fitting his speech to the point in hand that is to prove the approaching destruction of the Temple by shewing the little merit and great provocations of that people and the no reason why they should be preferred before other nations the free choice and thereupon free promise of God being the only ground of all the mercy that befell them he said I beseech you to give audience The one eternall God of heaven and earth appeared and spake to our father Abraham whilst he was in Mesopotamia as that see Judith 5. 3. in a wider notion contains that whole region on the other side of Euphrates from Canaan v. 2. Syria Chaldea Mesopotamia and Babylonia that is whilst he was in the place of his birth Ur of the Chaldees Gen. 15. 7. 11. 31. before the time that his father Terah and he dwelt in Haran Gen. 11. 31. where in the way from Ur to Canaan they stayed some yeares till Terah's death v. 32. 3. And said unto him Get thee out of thy countrey and from thy kindred and come into the land which I shall shew thee Paraphrase 3. And when he appeared he commanded him saying The countrey where thou art is overrun with all villany and therefore that thou mayst keep thy self free from their idolatries and other vices accompanying them I command thee to forsake that place and thy fathers house Gen. 12. 1. and remove into another land which I shall appoint and direct thee to viz. the land of Canaan which though now possess'd by others yet I will give unto thee and to thy seed entirely Gen. 13. 14. and by thy readinesse to take this journey on this command I shall discern thy obedience to me 4. Then came he out of the land of the Chaldeans and dwelt in Charran and from thence when his father was dead he removed him into this land wherein ye now dwell Paraphrase 4. Then in obedience to that command he went out of that countrey of his and his father Terah with him as farre as Haran Gen. 11. 31. and after he had dwelt in Haran some years according to God's command he removed into Canaan Gen. 12. 5. 5. And he gave him none inheritance in it no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him when as yet he had no child Paraphrase 5. And there he pitched his tent and built an altar v. 7 8. but was soon fain to remove into Aegypt ver 10. and there to so journ having received a promise of God that he would give him this whole land of Canaan ch 12. 7. for him and his seed to possesse when as ye he had no child nor likelyhood to have any nor any kind of estate in the land but was a stranger or sojourner there Gen. 17. 18. 20. 1. 21. 34. 23. 4. 6. And God spake on this wise that his seed should sojourn in a strange land and that they should bring them into bondage and intreat them evil note a four hundred years Paraphrase 6. And Gen. 15. 13. God spake to him again concerning this matter that before this promise should be performed to him his posterity should first sojourn in Canaan and then go down to sojourn in Aegypt and there should suffer and be for some time oppressed like slaves till the end of 400 years from the time of the birth of Isaac not from the time of the going into Aegypt untill the time that the iniquity of the seven nations all concluded there as Amos 2. 9 10. under the generall name of the Amorites which inhabited this promised land should be filled up and so they fit for God in justice to destroy them and give away their land them Gen. 15. 16. 7. And the nation to whom they shall be in bondage will I judge said God and after that shall they come forth and serve me in this place Paraphrase 7. And then in the 4 th generation Gen. 15. 16. after Jacob Moses and Aaron which brought them out being the sons of Amram the son of Cohath the son of Levi one of Jacob's sons that went down with him into Aegypt when the time comes of bringing them out of their Aegyptian slavery and giving them this land I will saith God Gen. 15. 14. lay heavy punishments on the Aegyptians and by that means make them release thy posterity and so they shall come and possesse this land and serve me in it 8. And he gave him the covenant of circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs Paraphrase 8. And God made a covenant with him and appointed circumcision as a seal of it and accordingly Abraham when Isaac was born circumcised him the eighth day and Isaac begat and circumcised Jacob and Jacob his twelve sons the heads of the twelve tribes of which this people consisted 9. And the Patriarchs moved with envy sold Joseph into Aegypt but God was with him Paraphrase 9. And those sons of Jacob were much displeased with one of their brethren viz. Joseph and sold him into Aegypt but when he was there God protected and provided for and advanced him miraculously 10. And delivered him out of all his affliction and gave him favour and wisdome in the sight of Pharaoh king of Aegypt and he made him governour over Aegypt and all his house Paraphrase 10. And when he was cast into prison
sufficiently appears to denote not a naturall sleep such as men dis-spirited with fasting may be thought apt to fall into which the mention of Peters fasting in the beginning of the verse hath made some men apprehend of it but a transportation or trance into which he was cast by God or a binding up his outward senses which is answerable to a deep sleep such as Adams was Gen. 2. when the rib was taken out of him to make him capable of the vision or revelations of Gods will which here he was to receive To which purpose 't will be observable that Gen. 17. 3. when the Hebrew text saith Abraham fell on his face and God talked with him the Hierusalem Talmud reads Inclinavit se Abram super faciem ejus obstupuit Abraham bowed himself upon his face and was astonish'd where the obstupuit and was astonish'd is clearly the ãâã ãâã ãâã ãâã ãâã here the Hebrew word signifying as was said both astonishment and trance wherein God talked with him by way of vision to his understanding not to his senses V. 38â Anointed That the use of oyle among the Jews was for festivals hath been said Note on Mat. 26. c. and consequently the custome of anointing notes a solemn entertainment of any one water to wash the feet and bread to eat was allowed to every of the guests but not so the fatted calf but when they would expresse a great joy and welcome and making merry as in the return of the prodigal And so in like manner the anointing or powring oyle on the heads of the guests is the highest expression of acknowledging and testifying the greatest joy and so called the oyle of gladnesse Psal 45. 8. that is to be found among them This anointing therefore from hence came to denote the preferring one before another and the Targum generally renders it by a word which signifies preferring or advancing and so became the ceremony of consecrating to any speciall office and so was ordinarily used in the installing men to offices of any eminence From hence as in many other things doth the word come to be used Metaphorically for any that is preferred before or set over others Abraham and the Patriarchs that must not be touch'd in the Psalmist are called Gods anointed that is persons by God preferred and advanced before others taken into his speciall care and so signally testified to be by Gods dealings towards them And so the anointed of the Lord are those whom God hath set over other men Agreeable to this is it that that eminent person prophesyed of by Moses whom God should send and whom they were to hear is generally known by the name of ãâã ãâã ãâã ãâã ãâã the anointed the Messias or Christ because he was thus preferred by God Psal 45. and Heb. 1. 9. above his fellowes men and Angels themselves According to this notion it is that when the Holy Ghost came down on Christ and thereby by a voice from heaven Thou art my beloved Son in whom I am well pleased mark'd him out as the person whom God had sent of whom John therefore said that he was greater then he and preferred before him it is express'd by the Prophet in these words The spirit of the Lord is upon me because the Lord hath anointed me to preach c. Isa 61. 1. and Lu. 4. 18. that is the Lord hath preferred me before others and set me apart to this office as he hath no other man So again Act. 4. 27. Thy son Jesus whom thou hast anointed that is marked out to be that beloved sonne of thine which was done at the Spirits coming down upon him which therefore must be resolved to be the meaning of anointing him in that place And so 't is evidently in this place How God hath anointed him with the holy Spirit and with power that is whom God by those two meanes the descent of the Spirit upon him and the power of miracles as by privileges and markes of prelation preferred and dignified beyond all others that ever were in the world and demonstrated him to be that promised Messias This use of the phrase being so remarkable of Christ and so particularly applyed to this respect of the Holy Ghosts testifying of him and setting him apart for his office for the very testifying that he was Gods beloved son who was to be heard before all others is the enstalling or consecrating him to his prophetick office to teach the world is farther enlarged to the Apostles of Christ on whom the Holy Ghost afterward descended in like manner and even to all other faithfull Christians also 2 Cor. 1. 21. where with the phrase of confirming them into Christ that is giving them assurance of the truth of Christs being the Messias as an oath is said to be ãâã ãâã ãâã ãâã ãâã for confirmation is joyned also Gods having anointed them which signifies Gods having afforded them such speciall favour and giving them such evidences and testimonies of the truth of that they were to believe viz. the Holy Ghosts descending upon the Apostles which was one assurance of Christs being the true Messias and the Miracles which they wrought was another which being not so peculiar to the twelve Apostles but that like the oyle on Aarons head it descended to the beard and to the skirts of his clothing it is communicated by S Paul to himself and the believing Corinthians also see Note on c. 2. d. From this last place thus understood will appear also what is meant by the ãâã ãâã ãâã ãâã ãâã or unction 1 Joh. 2. 20. which the Christians or believers to whom he writes are by him said to have ãâã ãâã ãâã ãâã ãâã from the Holy that is I conceive from the holy Ghost The Holy Ghost by descending on the Apostles had taught them all things that is given them assurance that what Christ had preached was true and consequently that he being the true Messias all other contrary teachers were false-teachers and to be avoided This testimony from heaven afforded the Apostles and attendant on that the power also of doing Miracles in Christs name allowed to many others in the Church of the first times was the foundation of beliefe to that and the whole succeeding Church and therefore that privilege as it was allowed them being call'd ãâã ãâã ãâã ãâã ãâã or unction is said there to belong to these believers They have it that is either the extraordinary gifts of the Spirit in the Church or else the benefit of it the evidence of those truths which the coming of the Holy Ghost confirmed belongs unto them and therefore as that descent of the Holy Ghost was said to teach them all things so here they which have this ãâã ãâã ãâã ãâã ãâã know all things that is have sufficient evidence thereby of the truth v. 21. that is of the Gospel or that Jesus is the Messias v. 22. and that what they had received
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
ãâã ãâã ãâã ãâã signifying coram ex opposite and yet used to denote that which is like and answerable Thus 't is certain S. Chrysostome understood the word in this place for so saith he ãâã ãâã ãâã ãâã ãâã The meaning is as God is no partial God but the Father of all so Abraham and again if he were not the father of all that dwell on the earth ãâã ãâã ãâã ãâã ãâã this word should have no place ãâã ãâã ãâã ãâã ãâã but Gods gift would be maimed and in express words ãâã ãâã ãâã ãâã ãâã the word signifies in like manner And so Theophylact from him ãâã ãâã ãâã ãâã ãâã before God is instead of like God This observation may possibly be usefull to the finding out the full importance of some other places As when the commandment is given to Abraham of walking before God and being perfect Gen. 17. 1. which in this notion of before will be all one with Be ye perfect as your Father in heaven is perfect V. 20. Staggered ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã saith Phavorinus to doubt demurre dispute and be incredulous So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Jude 9 and 22. See Paulus Fagius on Pirche Aboth p. 82. CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ Paraphrase 1. By this faith therefore it is that as many as sincerely embrace the Gospel are freely pardoned and accepted by God in Christ and being so they are reconciled unto God through our Lord Jesus Christ and though they have formerly been Gentiles need not become Proselytes of the Jewes need not any legal performances of circumcision c. to give them admission to the Church of Christ as the Judaizing Gnosticks contend 2. By whom also we have accesse by faith into this grace wherein we stand and rejoice in hope of the glory of God Paraphrase 2. Nay by him we have already received by faith only not by virtue of those performances reception and admission to those privileges to this Evangelical estate wherein now we stand and have done for some time and have a confident assurance that God which hath dealt thus graciously with us will if we be not wanting on our part make us hereafter partakers of his glory and this is matter of present rejoicing to us 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience Paraphrase 3. And we not only rejoice in this hope of future glory but on this score also we are infinitely pleased with our present sufferings see Note on Heb. 3. b. whatsoever befall us now knowing that although our afflictions be in their own nature bitter yet they are occasions to exercise and thereby to work in us the habit of many excellent virtues as first patience and constancy which is required of us and which is most reasonable to be shewed in so precious a cause 4. And patience experience and experience hope Paraphrase 4. And this patience works another fruit for without that we could have no way of exploring or trying our selves touching our sincerity which is only to be judged of by triall and without this triall and approbation of our sincerity we could have no safe ground of hope which is only grounded on God's promises and those made onely to the faithfull sincere constant Christians 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Paraphrase 5. Which hope being thus grounded will be sure never to fail us 't is impossible we should ever be ashamed or repent of having thus hoped and adhered to Christ An evidence of which we have in God's having so plentifully express'd his love to us in testifying the truth of what we believe by sending his holy Spirit to ãâã âurpose which âures us that we can never miscarry in depending on him for the performance of his promises that being the great fundamental one promised before his death on which all the others depend 6. For when we were yet without strength in due time Christ died for the ungodly Paraphrase 6. This appears from the very beginning of Christ â dealing with us for without all respect to any worth in us Christ when we were all in a sick yea a mortal that is sinfull see Theophylact damnable estate see 1 Cor. 8. note b. came then in a most seasonable opportunity to rescue us from that certain damnation which attended us as impious wicked creatures vouchâafed to suffer in our stead himself to die that he might free us from certain eternal death if we would now reform and come in to the obedience of the Gospel 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die Paraphrase 7. And what a degree of love this was you may judge by this that among men though for a very mercifull person see note on Mat. 20. b. some one man would perhaps venture his life yet for any man else though he were a righteous and just man you shall hardly find any man that will be so liberal or friendly as to part with it 8. But God commendeth his love towards us in that while we were yet sinners Christ died for us Paraphrase 8. Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man for he when he had nothing in the object to move him to it when we were so farre from being good or just men from being mercifull or pious in the highest degree that we were prosane customary sinners he then sent his Son Christ to die for us to obtain by the shedding of his own blood pardon of sinnes for us upon our reformation and amendment 9. Much more then being now note a justified by his blood we shall be saved from wrath through him Paraphrase 9. And having thus dyed and done so much for us when we had nothing but our sins to provoke him to or make us capable of any mercy much more now being thus for restored to his favour and by that ransome of his paâ'd for us redeemed out of that certain ruine that attended us we shall if we be not wanting to our selves in performing the condition required on our parts be actually delivered from all effects of his displeasure in another world and for the effecting of this great advantage we receive from him also viz. by his resurrection from death and mission of his spirit which tends more to our actuall justification then his death did see c. 4. 25. 10. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Paraphrase 10. For if God when
ãâã ãâã ãâã ãâã ãâã that is he that even now kept the book of taxes for so ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 aâ 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 ãâã ãâã ãâã ãâã ãâã the weigher so here with the change but of letter without any of the sound ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
over a great sinner and expressed your sorrow in complaining of him and using meanes that he might be excommunicated see c. 12. 21. 3. For I verily as absent in body but present in spirit have note d judged already as though I were present concerning him that hath so done this deed Paraphrase 3. For I though I am not present among you yet by that authority that belongs to me and being sufficiently assured of the truth of the fact have already passed sentence on him that hath thus offended 4. In the name of the Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To note e deliver such an one unto Satan for the note f destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Paraphrase 4 5. That in a publick assembly gathered in the name of our Lord Jesus Christ in which you are to suppose me virtually present among you by the authority of Christ committed to me and you ye proceed to excommunicate and deliver him up into the power of Satan who may inflict some disease upon him that may be a means to bring him to a sight of his sinne and reformation and so to salvation also 6. Your glorying is not good know ye not that a little leaven leaveneth the whole lump Paraphrase 6. Such a teacher as this is not fit for you to follow or favour for as a little sowre dough gives a tast to all the bread so will such a sinne as this permitted in the Church have an influence on you all both by discrediting that Church where this is permitted and by corrupting the company by the example 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for even Christ our passeover is sacrificed for us Paraphrase 7. As therefore it was the manner of the Jewes on the day of the Passeover that being the day of preparation or the Eve to the feast of unleavened bread most diligently and sollicitously to inquire if there were any crumme of leavened bread left in their houses and to remove it all see note on Mar. 14. c. so doe ye at this time deale with that heathen or Gnostick perswasion among you of the lawfulnesse of fornication most contrary to the Lawes of Christianity that you have undertaken and whereby ye have obliged your selves to have none of that sowre unchristian doctrine among you but on the contrary to fit your selves to celebrate a Christian Passeover which as the Judaicall was a signe of their deliverance out of Aegypt must be kept with our departure out of sinne 8. Therefore let us keep the feast not with old leaven neither with the leaven of ãâã and wickednesse but with the unleavened bread of sincerity and truth Paraphrase 8. Doe ye therefore consecrate your selves to the service of Christ by reforming all your former sinfull courses particularly that of uncleannesse and villany see v. 13. and by the practice of all Christian purity and holding faât the truth which hath been delivered to you 9. I wrote unto you in an Epistle not to note g company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or note h extortioners or with note i idolaters for then must ye needs goe out of the world Paraphrase 9 10. What in this Epistle v. 2. I have written of not communicating with fornicators and not conversing famillarly with them I mean not of the heathens among you which have not given up their names unto Christ nor in like manner of those heathens that are guilty of those other sinnes of unnaturall lusts see note on Rom. 1. i. and violence or those filthinesses which are ordinary among Idolaters and are used as parts and rites of their religion for these are so ordinary among them that if ye abstain from the company of all those heathens that are so guilty ye must depart out of their cities 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a note k railer or a drunkard or an extortioner with such an one no not to eate Paraphrase 11. But the purpose of my writing is onely to interdict you that free encouraging converse with Christian professors that are guilty of retaining any of these sensuall heathen sinnes used by Idolaters and to command that with such an one you doe not enter any friendly commerce so much as to eat with him see note g. much lesse to admit him to the Sacrament or the feast that attends that untill he doe reform 12. note l For what have I to do to judge them also that are without do not ye judge them that are within 13. But them that are without God judgeth Therefore put away from among you that wicked person Paraphrase 12 13. What have mine or the Churches censures to do with them that are not members of the Church Ye know 't is the practice among you to inflict censures on Church-members onely leaving all others to Gods tribunal And by doing thus ye shall remove the accursed thing from among you free your selves from those punishments that the neglect of your duty permitting such offenders to go unpunished and unreformed may bring upon you Annotations on Chap. V. V. 1. Fornication ãâã ãâã ãâã ãâã ãâã fornication in this place is a generall word to comprehend all unlawfull desires of the flesh acts of whatsoever prohibited carnality under it For it is observable that the precept given by Gods positive command to the sonnes of Adam and Noah and so to all mankinde which is styled by the Jewes ãâã ãâã ãâã ãâã ãâã of disclosing nakednesses under which style all the marriages within prohibited degrees Lev. 18. and all the unnaturall sinnes are contain'd is Act. 15. express'd by abstaining ãâã ãâã ãâã ãâã ãâã from fornication And that by the infusions of the Gnosticks and remainders of their heathen customes there was an Epidemical guilt of this sin of many sorts among them is the meaning of ãâã ãâã ãâã ãâã ãâã fornication is universally heard that is found among you for the word ãâã ãâã ãâã ãâã ãâã seemes to be all one with ãâã ãâã ãâã ãâã ãâã in universum and so perhaps it is to be rendred c. 6. 7. ãâã ãâã ãâã ãâã ãâã there is a defect generally among you and being here joyned with ãâã ãâã ãâã ãâã ãâã is heard among you may signifie that 't is an universall guilt of theirs or else being joyned with ãâã ãâã ãâã ãâã ãâã it will sound thus fornication altogether or fornication in grosse containing the severall branches of it is heard that is found or met with among you and of the many sorts thereof one that had not been practised or indured to be
and being hindred from doing it then and going another way viz. by Troas c. 2. 12. I have had a second resolution of visiting you at my going from Macedonia into Greece Act. 20. 16. 2. that so I might have been conducted by some of you toward Judaea whither I am a going with contributions to the poor Christians there 17. When I therefore was thus minded did I use lightenesse or the things that I purpose doe I purpose according to the flesh that with me there should be note b yea yea and nay nay Paraphrase 17. And though I did not come yet have my calumniators nothing to lay to my charge for this as if I did make resolutions lightly rashly and inconstantly as men use ordinarily to doe 18 But as God is true our word toward you was not yea and nay Paraphrase 18. No I assure you as God is faithfull there was no levity or inconstancy in my resolution 19. For the Son of God Jesus Christ who was preached among you by us even by me and Silvanus and Timotheus was not yea and nay but in him was yea Paraphrase 19. As little as there was in our preaching of Christ Jesus the Son of God among you which is also calumniated by some as if it were light uncertain liable to inconstancy but that most unjustly for what was preached by us there among you was confirmed by Christ himself that is by miracles wrought by his power among you 20. For all the promises of God in him are yea and in him Amen unto the glory of God by us Paraphrase 20. For as all the promises of God proposed by him are undoubtedly true so accordingly in this particular he gave us power to confirm by miracles what we taught from him and this I hope hath and will tend to the glory of God by our ministery 21. Now he which stablisheth us with you in Christ and hath anointed us is God Paraphrase 21. Now he that confirms both you and us in the truth acknowledged by us and which hath given us such testimony for the proof and confirmation of the Gospel see note on Act. 10. e. is God 22. Who hath also sealed us and given the earnest of the Spirit in our hearts Paraphrase 22. Who hath as it were set his seal or signature upon us marked and secured us sealed us up for his own and already given an assurance of his future dealing with us by giving us his Spirit the gifts and graces thereof a pledge of the full promise which shall after be performed see note on Ephes 4. i. 23. Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth Paraphrase 23. As for that of my not performing my first resolution of coming to you in my way to Macedonia v. 17. and according to my promise 1 Cor. 16. 5. I shall tell you the clear reason of it besides or over and above that of the spirits disposing me otherwise contrary to my resolution intimated v. 17. see Theophylact I had heard of such enormities among you that if I had then come I must have been forced to use a great deal of severity âmong you in case my former Epistle were not obeyed of which I had not particular knowledge till I met with Titus c. 2. 13. which was at my coming to Macedonia And that was then the only reason of my forbearing that I might not be forced to exercise that Apostolical sharpnesse against you As for the other the reason of the change of his resolution is plain Act. 20. 3. 24 Not for that we have dominion over your faith but are helpers of your joy for by faith ye stand Paraphrase 24. That severity of discipline I mean that must not be look'd on as an act of dominion of designing any advantage to our selves by you see Mat. 20. 25. and note on 1 Pet. 5. a. but that which Christ hath commanded and prescribed us by that means to reform and amend to work faith and hope and rejoicing and all good things in you For by faith that is the doctrine of Christ it is that you were first brought in to the service of the true God and wherein you continue ever since and we desire you should doe so still not relying on any doctrine of ours as it differs from that Annotations on Chap. I. V 11 By the meanes of many persons The Greek ãâã ãâã ãâã ãâã ãâã is ordinarily parallel and proportionable to the Hebrew ãâã ãâã ãâã ãâã ãâã facies which coming from ãâã ãâã ãâã ãâã ãâã respexit signifies oftentimes respectus and so ãâã ãâã ãâã ãâã ãâã de facie signifies for or in respect of and agreeable thereto ãâã ãâã ãâã ãâã ãâã of or from many faces here signifies in respect of many in relation to many for the saâes of many or in any of those formes of speech by which ãâã ãâã ãâã ãâã ãâã would be rendred V. 17. Yea yea and nay nay The meaning of yea and nay or of yea yea and nay nay is distinctly this when we doe not agree or are inconstant to ourselves now yea and anân nay in our words or actions Whence is that old word naucus for a light or frivolous person from ãâã ãâã ãâã ãâã ãâã as 't is deduced by Festus The difference of this from the ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Jam. 5. 12. is cleared by the construction Let your yea be yea and your nay be nay that is let your words and actions accord so that the second yea and the second nay is not joyned with the first as here but as the praedicate affirmed of it whereas here the two yeas being all one and so indeed express'd by a single yea v. 18. are the Subject of the speech and the two nayes being all one again the praedicate To this agrees that proverb of the Jews The just mans yea is yea and his nay nay A third expression there is that of Mat. 5. which is in sound very near this and yet distant from it Let your communication be yea yea and nay nay that is let there be no other language but this or the like used by you in opposition to the more licentious forms of oaths there mentioned CHAP. II. 1. BUT I determined this with my self that I would not come again to you in heavinesse Paraphrase 1. And now that in stead of coming I write again I was resolved to deferre it so long till I should hear of some reformation among you that so this might not be as formerly my letters were to punish to afflict to censure you see note on 1 Cor. 5. c. 2. For if I make you sorry who is it then that maketh me glad but he that is made sorry by me Paraphrase 2. For when you are check'd or censured by me this is so farre from being pleasant to me that it is
you with guile Paraphrase 16. But it is by some among you suggested against me that although I never received any pay from you for the preaching the Gospell yet I have cunningly and under-hand gotten a great deal from you 17. Did I make a gain of you by any of them whom I sent unto you Paraphrase 17. If this have any truth in it let it appear have I done this by any of those whom I have sent to you 18. I desired Titus and with him I sent a brother did Titus make again of you walked we not in the same spirit walked we not in the same steps Paraphrase 18. I perswaded Titus to come to you see c. 9. 5. and sent Luke along with him did Titus or the other make any kind of gain of you did he defraud you of ought did not he behave himself just after the same manner as I had done before 19. Again think you that we excuse our selves unto you we speak before God in Christ but we doe all things dearly deloved for your edifying Paraphrase 19. Do not think as formerly ye have done that what I thus say is spoken largely as to take off the objections which you have against me by some fair specious colours and excuses No in the sight of God I speak the very perfect truth and would not say it for my own sake were it not in probability to tend to your good to take you off by my giving this account of my self from the factious courses which through admiration of others mens persons ye are engaged in 20. For I fear lest when come I shall not find you such as I would and that I shall be found unto you such as ye would not lest there be debates envyings wraths strifes back-bitings whisperings swellings tumults Paraphrase 20. For I would fain prevent what I see too probable that when I come to you we shall neither of us be much pleased at the meeting not I with you seeing you seduced and corrupted nor you with me when I shall be forced to inflict censures upon you I mean lest these sparks of faction and division that are among you break out into flames 21. And lest when I come again my God will humble me among you and that I shall bewaile many that have sinned already and have not repented of the uncleannesse and fornication and aschviousnesse which they have committed Paraphrase 21. And I be forced to exexcise severity among you to inflict censures on many of those who had formerly offended and been warn'd if not punish'd by my former Epistle and have not yet reformed and forsaken those base unnaturall sins to which the heathen idol-feasts had betray'd them See note on 1 Cor. 5. c. and 2 Cor. 2. b. and c. 13. 2. Annotations on Chap. XII V. 2. A man in Christ What ãâã ãâã ãâã ãâã ãâã a man in Christ here signifies may possibly be guess'd by other phrases of the same making such is that of Saint Luke Act. 12. 11. where 't is said of Peter ãâã ãâã ãâã ãâã ãâã being in himself that is having been formerly in a trance and now return'd out of it and that is call'd being in himself such that Revel 1. 10. ãâã ãâã ãâã ãâã ãâã I was in the spirit that is I was in a trance or ecstasie and there received a vision or revelation from God such Mar. 1. 23. ãâã ãâã ãâã ãâã ãâã and the same again c. 5. 2. A man in an unclean spirit that is one agâtated with a diabolical spirit rapt and carried to doe things which of himself he would never doe And accordingly here a man in Christ may be one that by the spirit of Christ was thus transported received Revelations from Christ and therefore v. 1. there is mention of visions and revelations of which this is here an instance and so v. 7. And all the circumstances of the Context incline to this interpretation And this is the importance of the ãâã ãâã ãâã ãâã ãâã ecstasie see note on Mark 3. c. being out of himself transported either by a good or evill spirit when by a good it signifies a prâphetick vision when by a bad a kind of madnesse as in the Daemoniacks though the word is no where in the New Testament used of them and both contrary to the being ãâã ãâã ãâã ãâã ãâã in himself moved onely by that humane principle of reason c. which he hath within him neither ãâã ãâã ãâã ãâã ãâã nor ãâã ãâã ãâã ãâã ãâã carried by God nor the devill V. 7. A thorn in the flesh What this ãâã ãâã ãâã ãâã ãâã thorn to the flesh here signifies will be best guess'd from Ezech. 28. 24. where the pricking brier and grieving thorn is set to signifie a sore affliction to wound and torment from the despisers as it there follows or persecuters of Israel And so iâ will here signifie no more but a sad and sharp affliction inflicted on Saint Paul saith Irenaeus l. 4. the last ch and Theodoret and Theophylact on the place by some followers of Simon Magus that is the Gnosticks CHAP. XIII 1. note a THis is the third time I am coming to you in the mouth of two or three witnesses shall every word be established Paraphrase 1. I am now this third time about to come among you see c. 12. 14. and this is my solemn second admonition by Epistle which if it be not obeyed will certainly bring censures upon you at my coming 2. I told you before and foretell you as if I were present the second time and being absent now I write to them which heretofore have sinned and to all other that if I come again I will not spare Paraphrase 2. I gave you a solemn warning in my former Epistle which was of the same force as if I had been personally with you and behold now I doe so again and though I am still absent yet this Epistle is to supply the place of my personall presence and therefore I doe now solemnly write and denounce both to those that had then sinn'd and have not wrought any full reformation and to all others that have since been drawn into such irregular courses that with all such I will proceed severely at my coming among you 3. Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Paraphrase 3. And this I shall doe the rather because you are so high as to call my commission for Apostleship into question and to require me to prove that what I speak or doe is from Christ when by that which hath been done already by miracles and other evidences it is most manifest that Christ hath express'd himself to speak to you by me and so to own the doctrine I teach and the authority I pretend to among you 4 For though he was crucified through weaknesse yet he liveth by the power of God
secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that insâparable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly
most acceptable to God and so cannot be better compared then to a meat-offering or drink-offering which being offered for our sins unto God and of the former a part burn'd upon the altar and the rest for the use of the Priest Lev. 2. 3. but the latter wholly consumed on the altar is said to be of a sweet savour unto the Lord and Gen. 8. 20. to satisfie for us and work our peace 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you as becometh Saints Paraphrase 3. And for the Gnostick noisome foule practices unlawfull unnaturall riotous lusts let them never get the least admission among you but be utterly detested by you according to that obligation that lies on you as Christians in opposition to the heathens 4. Neither filthinesse nor note b foolish talking nor jesting which are not convenient but rather note c giving of thanks Paraphrase 4. And so all unclean gestures and obscene talking or unsavory jests to cause laughter which are all unbeseeming a Christian but purity chastness graciousness of language opposite to the filthiness before or else blessing and praising of God a far fitter subject for our rejoycing 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ of God Paraphrase 5. For by the Christian doctrine ye are assured that he that is guilty of any unlawfull especially unnaturall inordinate lust see Rom. 1. note i. those sins which were used in the mysteries of the heathens is an absolute Gentile person hath no portion in the Church of God under Christ nor inheritance in heaven See note on 1 Cor. 5. 1. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience Paraphrase 6. Let no man flatter you that these are tolerable for a Christian for they are the very sins for which God hath so plagued the heathens as he did Sodome c. 7. Be not ye therefore partakers with them Paraphrase 7. Doe not ye then joyn in their sins that ye may not in their punishments 8. For ye were sometimes darknesse but now are ye light in the Lord walk as children of light Paraphrase 8. For though ye were formerly heathens yet now ye are become Christians and that layes an obligation on you and all such as you to live like Christians 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth Paraphrase 9. For that Spirit that God hath sent among us in the preaching of the Gospel being the Spirit of God must bring forth all kindnesse justice fidelity and such like Gal. 5. 22. 10. Proving what is acceptable unto the Lord. Paraphrase 10. Searching and approving and accordingly practising whatsoever you shall find acceptable to God see note on Rom. 2. f. 11. And have no fellowship with the unfruitfull works of darknesse but rather reprove them Paraphrase 11. And goe not ye to their heathen mysteries comply not with their close dark abominable practices but oppose and help to bring them to light that they may leave them the secrecy being the onely thing that secures and continues them in them 12. For it is a shame even to speak of those things which are done of them in secret Paraphrase 12. For those secret practices are such that they dare not appear in the light and therefore are by the devill who prescribes them as parts of his worship appointed to be used in close recesses which are called their mysteries as the highest but indeed the vilest part of their religion see note on Rev. 17. c. 13. But all things that are approved are made manifest by the light for whatsoever doth make manifest is light Paraphrase 13. But Christianity is a means to discover and display these abominable cheats and villanies as light is the direct means to discover what darknesse hath hid and to make them renounce and forsake it when they see it is seen and abhorred by men 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Paraphrase 14. According to that saying of Isaiah c. 60. 1. Arise be enlightned for thy light is come and the glory of the Lord is risen upon thee that is this Christian estate is a lightsome condition and engages every man that expects to have his part in it to get out of all these horrible dark secrecies which are put to shame and discomfited by the light 15. See then note d that ye walk circumspectly not as foole but as wise Paraphrase 15. See therefore and consider how ye may walk most exactly and inoffensively to which end ye will need great circumspection as being placed in the midst of such temptations and dangers by one or other ready to be insnared on every side If your circumpection be not intense enough ye will be insnared as fools in their lusts and complyances which bring such carnal temptations along with them and if ye be over earnest in admonishing them and vehement unseasonably ye will exasperate and incurre the danger Mat. 7. 6. of being rent by the swine 16. note e Redeeming âhe time because the dayes are evill Paraphrase 16. And therefore as you must be sure to preserve the innocence of the dove so ye have need of prudence and warinesse and wisdome of behaviour because the world is at this time full of corruption and of contumacy and persecuting of all good and orthodox Christians 17. Wherefore be ye not unwise but understand what the will of the Lord is Paraphrase 17. And therefore see that ye be not corrupted by their insinuations but let the knowledge of your Christian duty so fortifie you that ye be not befooled or insnared by them 18. And be not drunk with wine wherein is note f excesse but be filled with the Spirit Paraphrase 18. And do not ye like those heathens in their Bacchanals inflame your selves with wine to which all manner of inordinate lust is consequent and then think ye are inspired and able to prophesy by that means but let your hearts be filled with zeal and devotion see note on Luk. 9. c. 19. Speaking to your selves in note g Psalms and Hymnes and spiritual songs singing and making melody in your hearts to the Lord Paraphrase 19. And let all your mirth and jollity be express'd in the several kindes of hymnes c. that are used among Christians after a pious manner singing and inwardly in your hearts rendering praises to God and not finding out such grosse carnal wayes of expressing your joyes as the heathens use 20. Giving thanks alwayes for all things unto God and the Father in the name of our Lord Jesus Christ Paraphrase 20. Upon all occasions acknowledging the great and fatherly mercies of God to you through our
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 ãâã ãâã ãâã ãâã ãâã gathering into one is called v. 9. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã to fulfill it is to perform it in a very eminent manner But in this place ãâã ãâã ãâã ãâã ãâã being by the Context confined to another notion the preaching or publishing the Gospel of Christ peculiarly ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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
so much scandal for his former life see Theophylact. 8. Likewise must the Deacons be grave not double-tongued not given to much wine nor greedy of filthy lucre Paraphrase 8. And as for the choosing of the Bishop al this care must be taken so for the Deacons that must every where be constituted to attend the Bishop they also must be chosen grave sober persons not cunning and deceitfull not given to excesse of drinking wine or strong drink those which use not any fordid course for gain 9. Holding the mysterie of the faith in a pure conscience Paraphrase 9. But such as being orthodox in point of faith live pure and Christian lives according to the doctrine and directions thereof 10. And let these also first be proved and then let them use the office of a Deacon being found blamelesse Paraphrase 10. And before any be thus assumed into holy Orders let them be well known and by testimony approved for sufficiency piety and good behaviour and then being found blamelesse persons of good report among all let them then be assumed into Orders 11. Even so must their wives be grave not slanderes sober faithfull in all things Paraphrase 11. So likewise the women that have any office in the Church see note on Tit. 2. b. must be of a grave behaviour not given to slander and calumniate not given to any excesse trusty in all that is committed to them 12. Let the Deacons be the husbands of one wife ruling their children and their own houses well Paraphrase 12. And as of the Bishops so of the Deacons let them be those that have not put away former wives upon dislikes and married others see note b. but those which either have not married or lived constantly with their first wives and duly brought up their children and governed their families 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus Paraphrase 13. For though the office of a Deacon be an inferior degree yet it is a step to the higher and they that behave themselves well in it are fit to be assumed to an higher imployment that of rulers or Bishops that greater dignity in the Church of God see note on Joh. 7. a. 14. These things write I unto thee hoping to come unto thee shortly Paraphrase 14. These brief directions I now give thee for the necessary of thy present employment hoping to come quickly to thee my self and furnish thee with all farther instructions 15. But if I tarry long that thou maist know how thou oughtest to behave thy self in the note e house of God which is the Church of the living God the pillar and ground of the truth Paraphrase 15. But if it shall fall out that I cannot come that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee being an office of stewardship or presecture in Gods family the Church not of Idol false but of the one true God the pillar and basis which holds up the truth sustains and keeps it from sinking 16. And without controversie great is the mystery of note f godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Paraphrase 16. The truth I mean of Gods oeconomy at this time which is most precious and valuable and tends mightily to the begetting of all piety and vertue in our hearts And it consists of these so many degrees 1. That God himself took on him our flesh and here on earth visibly appeared among us in an humane shape and did thereby make known his will unto us and that this might be done more convincingly 2 dly the Spirit descended on him at his baptisme and gave testimony of him Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill convinced him that he was the son of God Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles and so his Apostles after him which testified the truth of all he said and 3 dly in these and in the discharge of his designed office of revealing Gods will unto men he was beheld and confess'd and adored by Angels themselves good and bad fourthly he was by his Apostles preached and proclaimed not only to the Jewes but Gentiles fifthly he was received and believed on by many of all nations through the world and sixthly he was visibly and with a glorious appearance of Angels taken up into heaven there to reign for ever in the glory of God the Father and to exercise power in his Church and by converting of some and destroying of others to propagate his Gospell over the world Annotations on Chap. III. V. 1. A Good work ãâã ãâã ãâã ãâã ãâã here signifies honestum opus a work of some vertue and excellence in itself as being that which is the consecrating a mans life at least the greatest part of it to the service of God to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward 1 Pet. 5. 4. where as the great reward in heaven Mat. 5. is an argument that the vertue to which it is assigned is a very eminent vertue very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety so far from being censurable in him that desires it as he ought to doe in order to the glory of God or the love of our brethren or the just provision for their spiritual wants that it is very commendable in him and the desire of it is an act of Christian piety in the more perfect degree as the designing this without putting the flock to any charge is yet more excellent in Saint Paul 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world ad seculum again such was Demas who had been a fellow-labourer of S. Paul's Philem. 24. Col. 4. 14. but after forsook him 2 Tim. 4. 10. ãâã ãâã ãâã ãâã ãâã having loved this present age or world not that this crime was that love of the world which 1 Iohn 2. 15. is a crime in any Christian but that he betook himself to his own worldly secular affaires again forsaking the attendance on the service of God in his Church as he that marries a wife is said to be solicitous for the things of this world how he may please his wife which love of the world though it be not in it self a fault for then marriage could not be faultless yet if it be the taking one off from Ecclesiastical emploiments which hath devoted himself to them will be a fault in him and that was
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that ãâã ãâã ãâã ãâã ãâã piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge
recover and accordingly ãâã ãâã ãâã ãâã ãâã the will of God is his will to be obeyed or practised Ephes 6. 6. and so our sanctification is said to be the will of God As for a third possible rendring of it that they should be said to be taken and caught by the devil at or according to the will of God permitting them so to be that is made improbable by the punctation the comma's before and after ãâã ãâã ãâã ãâã ãâã taken or caught by him putting those words as in a parenthesis and connecting ãâã ãâã ãâã ãâã ãâã to the will of him to the Verb precedent ãâã ãâã ãâã ãâã ãâã recover thus whether they may not recover to his will that is to that state those practices which God requires As for the distance betwixt ãâã ãâã ãâã ãâã ãâã of him here and ãâã ãâã ãâã ãâã ãâã God v. 25. which may make this interpretation lesse probable it is very ordinarily to be observed and in the very next chapter ver 8 9. we have an example of it where the ãâã ãâã ãâã ãâã ãâã as also theirs in the end of the ninth verse is as farre distant from Iannes and Iambres in the beginning of the eighth verse to which it certainly referres as ãâã ãâã ãâã ãâã ãâã is distant here from ãâã ãâã ãâã ãâã ãâã Theophylact goes farther yet and will have the phrase caught and taken by him refer to God also But that cannot well be admitted because in all reason they must be conceived to be caught by him who layes the snare and that is the Devil in the former part of the verse CHAP. III. 1. THis know also that in the last daies perilous times shall come Paraphrase 1. But you are to take notice of the prediction of Christ Mat. 24. 9 12. that in these times preceding that famous coming of Christ to punish the crucifiers and persecutors and relieve the faithfull Christians see 1 Tim. 4. 1. Jam. 5. 3. there shall approach very sharp persecutions from the Jewes caused by the Gnosticks whose character is made up of these so many vices following 2. For men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy Paraphrase 2. That in stead of Christian charity that takes care for the good of others they consider onely and intend themselves 3. Without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good Paraphrase 3. fiercely and bloodily disposed haters and persecutors of all good men 4. Traitors heady high-minded lovers of pleasures more than lovers of God Paraphrase 4. Betraying their fellow Christians into the persecutors hands Mat. 10. 21. and 24. 9 10. insolent persons see note on 1 Cor. 13. d. that pretend great depth of knowledg but preferre their lusts before Christ 5. Having a form of godlinesse but denying the power thereof from such turn away Paraphrase 5. Pretending Christianity but doing nothing like Christians These doe thou avoid converse not with them 6. For of this sort are they which creep into houses and lead captive silly women laden with sins led away with divers lusts Paraphrase 6. See note on Rev. 2. n. 7. Ever learning and never able to come to the knowledg of the truth Paraphrase 7. Who being disciples of the Gnosticks which undertake to know so much pretend to be learning that deep knowledge of them but certainly never learn any thing that is good or Christian of them 8. Now as note a Jannes and Jambres withstood Moses so doe these also resist the truth men of corrupt minds reprobate concerning the faith Paraphrase 8. These being given to sorcery see v. 13. and Rev. 9. c. and making use of it to contend with the Apostles and to draw men from Christ cannot better be compared than to those famous magicians Jannes and Jambres who undertook to doe as great miracles as Moses Exod. 7. 11. men that are drawn quite from the Gospel very farre from being true Christians 9. But they shall proceed no farther for their folly shall be manifest unto all men as theirs also was Paraphrase 9. But they are almost at an end of their work of deceiving and persecuting and opposing Christianity for they shall be discovered to be impostors as those Magicians were 10. But thou hast fully known my doctrine manner of life purpose faith long-suffering charity patience Paraphrase 10. Thou hast another pattern to follow quite contrary to theirs that which by my preaching I have taught and by the constant from of all my actions exemplified to thee viz. my resolution of propagating the Gospel where ever I was able my fidelity in discharge of my office my induring many neglects and affronts before I would give over my endeavours to reduce impenitent sinners my zeal to the glory of God and good of souls and my perseverance in all this in despight of persecutions 11. Persecutions afflictions which came unto me at Antioch at Iconium at Lystra what persecutions I endured but out of them all the Lord delivered me Paraphrase 11. at Pisidia Act. 13. 45. at Iconium Act. 14. 2. at Lystra Act. 14. 18. 12. Yea and all that will live godly in Christ Jesus shall suffer persecution Paraphrase 12. Yea and at such times as these when Christianity is so violently opposed by the unconvered Jewes it is to be expected by all that resolve on a true constant Christian course that it shall infallibly bring persecution upon them 13. But evil men and seducers shall wax worse and worse deceiving and being deceived Paraphrase 13. But such impious godlesse sorcerers see v. 7. and deceivers as these shall grow every day worse and worse and more pernicious than other deceiving others and themselves at last most sadly deceived and mistaken of any when all their arts of securing shall but destroy themselves or being delivered up to be deceived themselves as a just judgment for their deceiving of others 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Paraphrase 14. But doe thou hold fast that form of sound doctrine which was taught thee to teach others and remembring from whom thou hadst it thou wilt have no reason to doubt or suspect the truth of it 15. And that from a child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Jesus Paraphrase 15. And having been instructed in the understanding of the holy Scriptures of the Old Testament ever since thou were a child thou wilt certainly by the help of the Christian doctrine which thou hast received be able to discern and understand the truth and distinguish it from their false doctrines 16. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse
is wont to betray men to coverousnesse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall doe unto me Paraphrase 6. So that we Christians particularly you Hebrew Christians that suffer so much for the profession of the faith may from the word of God take courage and say I will trust God with my security and live fearlesse of all danger knowing that as long as he sees it best for me he will deliver me from worldly dangers and that when he permits them to come the utmost shall doe me no hurt 7. Remember them note b which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation Paraphrase 7. Set before your eyes the Bishops and Governours that have been in your Church and preached the Gospel to you observe their manner of living their perseverance till death and then make their faith their perseverance and constancy in the doctrine of the Gospel the example for you to imitate and transcribe 8. Jesus Christ the same yesterday and to day and for ever Paraphrase 8. The same faith that then was the true faith in which they persevered to the death will be so now unto you and to all ages you have no reason to think that 't is so suddenly changed that Judaisme which they took to be abolished should now be in force again among you as your Gnostick teachers are willing to perswade you 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be note c established with note d grace not with meats which have not profited them that have been occupied therein Paraphrase 9. This change and bringing in of new doctrines of Judaisââe into the Church is a piece of dangerous inconstancy 'T were sure more for the turn to be grounded in the truth to take that which is best for your turn and then never to remove or be carried about from that to any other And that is the Gospel and not the Mosaical Law about sacrifices and meats c. that this is much better for the soul then tother will soon appear unto you if you consider how empty and unprofitable those observances of the law alwaies were considered in themselves even when they were in force for even then they that dealt in them were really little profited by them see ch 10. 1 2 3. where the sacrifices are said only to be a commemoration of sin unable to expiate and so leaving in estate of damnation unlesse they advance farther to Christ signified by those sacrifices 10. We have an altar where of they have no right to eat which serve the tabernacle Paraphrase 10. And if any man think his Judaizing will doe him no hurt in respect of Christianity that those that stand for the Mosaical performances may yet have their portion in Christ let him know he is mistaken For Christ the only Christian altar to which we bring all our sacrifices and who is so beneficial to us will not be beneficial to them that depend on the Mosaical Law they that doe so have no right to partake of Christ Gal. 5. 2. If you be circumcised Christ shall profit you nothing 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp Paraphrase 11. And the truth of this you may discern by a ceremony among the Jewes to wit in the sacrifice of âtonement or expiation of which the priest never eat a bit the blood he carried in with him into the holy place and the body was burnt without the camp Now by that sacrifice the Messias was typified most lively as is acknowledged by themselves so that they even the Priests and principal persons among them being not allowed to eat of that sacrifice might hence collect this truth in hand that they that eat or partake of Christ should reap no benefit by him as long as they pretended their law in force and depended on these legal ceremonies for heaven 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the gate Paraphrase 12. And that the burning that sacrifice all the body of it without the camp so that no part of it was usefull to the Jewes people or priest did typifie this truth that Jewes relying on their religion should not receive benefit by Christ may farther be illustrated by our Saviours practice who when he was to enter into the holy place that is heaven to blesse and sanctifie us and to that end to shed his own blood to carry it as it were in with him as the priest did the blood of goats and bullocks into the holy place to signifie that there is no means of expiation to be had but by his blood he suffered without the gate so fulfilling the type and confirming this truth typified by it that it was not by those legal sacrifices but by Christ's offering himself that any benefit is to be hoped for by us 13. Let us goe forth therefore unto him without the camp bearing his reproach Paraphrase 13. Let us therefore leave the Judaical service the Mosaical Law though many afflictions threaten us for so doing let us relie wholly on Christ upon the crosse know nothing but Jesus Christ and him crucified and take all afflictions in the way to that cheerfully therein imitating Christ himself who indured the crosse ' despised the shame c. 14. For here have we no continuing city but we seek one to come Paraphrase 14. For this that is to be had here is no condition of rest and tranquillity we like Abraham Isaac and Jacob that sojourned in Canaan are not to look upon our present being as the preferment which is promised Christians which if it were we might then expect it free from afflictions but we have a future expectation of stability whereon we depend 15. By him therefore let us offer the sacrifice of praise to God continually that is the note e fruit of our lips giving thanks to his name Paraphrase 15. Let us therefore now our high priest is entred heaven by him offer up to God our Christian sacrifice our sacrifice not of beasts bodies but that figured by them our sacrifice of praise and that not like to that of the Jewes at some set seasons onely but continually all the daies of our lives not the fruit of our herds to be burnt upon his altar but the offering of our charity almes and mercy our Christian sacrifice v. 16. joyned with our thanksgiving to God and never omitted by the primitive Christians in their Eucharist answerable to the free-will-offerings or vowes Hos 14. 3. in acknowledgment of his power and goodnesse 16. But to doe good and to communicate forget not for with such sacrifices God is well pleased Paraphrase 16. But be sure not
the later times and that they were things of so strange and weâghty an importance that the Angels were desirous to find them out but could not 13. Wherefore gird up the loins of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ Paraphrase 13. Wherefore as servantâ waiting for your Lord continuâ vigâlant and hopâââtedfastly and perseveringly without any doubting or anxiety for the deliverance and mercy which is or shall be wrought for you by this coming of Christ in so discernible a manner see note on 2 Thess 1. b. 14. As obedient children not fashioning your selves according to the former lusts in your ignorance Paraphrase 14. As new reformed persons not âelapsing into the sins of your former unregenerate life 15. But as he which hath called you is holy so be ye holy in all manner of conversation Paraphrase 15. But after the example of the divine purity of God who hath thus favoured you as to acknowledge you his children do you live like such 16. Because it is written Be ye holy for I am holy Paraphrase 16. According to Levit. 11. 44. 19. 2. which requires all those who are called by the name of God that receive or hope for mercies from him to imitate his holinesse to live pure and pious lives 17. And if ye call on the Father who without respect of persons judgeth according to every mans work passe the time of your sojourning here in fear Paraphrase 17. And if you professe to be the children of that father that is of God who is not partial to Jews above Gentiles but judgeth both according to their actions you will be concerned to walk reverendly strictly and watchfully see Phil. 2. c. all your time and being strangers among other nations v. 1. to behave your selves like strangers see c. 2. 11. 18. For as much as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers Paraphrase 18. Considering that Christ by his death hath taken away the legal rites of meer external obedience which wanted that inward purity which Christ came to teach us wherein the Sages of the Jews placed all their religion and that therefore the falling back to that is the forfeiting a greater privilege then a redemption out of the power of temporal enemies such as is wont to be purchased with gold 19. But with the pretious blood of Christ as a lamb without blemish without spot Paraphrase 19. The blood of Christ the Paschal and consequently immaculate Lamb see note on Act. 7. c. being much more pretious then any coin or mony and the deliverance more valuable then that from the destroyer there Exod. 12. 13. 20. Who verily was fore-ordained before the foundation of the world but was manifest in these last times for you Paraphrase 20. In order to whom was the disposition and oeconomie of all the former times as visibly as if God had set Christ and what he hath done and suffered always before his eyes as an idea or image according to which he formed all things from the beginning of the world and agreeably he hath now at last sent him into the world on purpose for our sakes 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Paraphrase 21. Who by believing on him are farre from departing from the God of Israel but do indeed the more firmly believe and depend on him as that omnipotent God who hath raised Christ from the dead 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently Paraphrase 22. Having therefore by yielding obedience to the Gospel preached to you brought your minds without all mixture of hypocrisie to the sincerity and purity of Christian charity be careful that ye continually persevere in the exercise and practice of that vertue one toward another 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Paraphrase 23. Considering that ye are regenerate to a new life not by any humane mortal but supernaturall immortall means even by the word of Christ who liveth for ever and whose will is now immutably revealed in the Gospel and consequently must be answered with the constancy and perseverance of your obedience 24. For all flesh is as grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away Paraphrase 24. For whereas all humane things perish and fade away see Jam. 1. 10. and come suddenly to nothing from the greatest beauty and glory and accordingly the Jewish carnal external ordinances are now abrogated 25. But the word of the Lord endureth for ever and this is the word which by the Gospel is preached unto you Paraphrase 25. The word of God now revealed to us by Christ shall never be abrogated but continue and last for ever and this is that Gospel which hath been preached to and received by you from which therefore you must not fall off to Judaism again whatever your temptations or allurements are from the Jews or Gnosticks Annotations on Chap. I. V. 2. Sprinkling of the blood What is meant here by ãâã ãâã ãâã ãâã ãâã the sprinkling of the blood of Jesus Christ will be discernible by observing that it is in the same case and so in conjunction with ãâã ãâã ãâã ãâã ãâã obedience preceding By this it appears that it must be taken in a Passive sense so as they are susceptible of it who are here said to obey that is so as the believers here through the sanctification of the Spirit shall be sprinkled with that blood The only question is what notion of our being sprinkled with Christ's blood is here referred to For more possible notions there are of which the matter is capable The principal that in reference to the practice Exod. 24. 8. where the people are sprinkled with blood by way of obsignation of the Covenant between God and them for upon reading of the Covenant in the audience of the people and upon their professing All that the Lord hath said we will do and be obedient v. 7. it follows v. 8. Moses took the blood and sprinkled it upon the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Were it not for that last clause concerning all these words it might still be uncertain what part of the Covenant it was whether only that on God's or that also on the peoples part which was thus signed and consequently signified by the ãâã ãâã ãâã ãâã ãâã sprinkling of blood but
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 ãâã ãâã ãâã ãâã ãâã Visiter may fitly be given him in respect of the rod or censures the Ecclesiastical punishments intrusted to him which are ãâã ãâã ãâã ãâã ãâã for destruction of the flesh and ãâã ãâã ãâã ãâã ãâã 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 ââwes 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 ãâã ãâã ãâã ãâã ãâã is to carry up to bear to an higher place and because the ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã sacrifices but with ãâã ãâã ãâã ãâã ãâã our sins and ãâã ãâã ãâã ãâã ãâã to or upon the crosse which was an high place also and therefore his crucifixion is expressed by ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã and they shall bear or carry your fornications the Chaldee render it ãâã ãâã ãâã ãâã ãâã suscipient and they shall undergoe that is literally ãâã ãâã ãâã ãâã ãâã which the most learned P. Fagius renders luent poenas peccatorum vestrorum they shall bear the punishments of your sins Thus ãâã ãâã ãâã ãâã ãâã 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
perpetuity 18. Little children it is note b the last time and as you have heard that Antichrist shall come even now are there note c many Antichrists whereby we know that it is the last time Paraphrase 18. This disseminating of unchristian doctrines among you is no more then what Christ foretold should fall out about this time For now the great day of destruction upon the obdurate Jewes is close at hand see note on Mat. 24. b. and Heb. 10. a. And as Mat. 24. 5 11 12. 't is foretold by Christ that immediately before the destruction of Jerusalem there must be false Christs that is some that take upon them to be sent from God as Christ was and so to be counter-Christs false counterfeits of the true and again false prophets bringing in new doctrines and pretending to do miracles to get authority to them so now we see it fulfill'd there having already appeared many who undertake to be the saviours and redeemers of the Jewes to rescue them which is their notion of a Messias out of their conquerours hands c. and now false teachers the Gnosticks under Simon the Magician by whom therefore you ought not to be seduced but to look on them as the men foretold by Christ which should if it were possible deceive the very elect and by which we know infallibly that this is that time there prophesied of which though it bring us some persecutions at present yet withal it signifies that if we continue constant in faith we shall shortly be delivered 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us Paraphrase 19. The Antichrists or false teachers that are now abroad may perswade you and be conceived by you to be of the same piece with us disciples and Apostles and Orthodox Christians and not to differ from us in any considerable matters because they lived in the same assembly with us immediately before they thus went out and taught these false doctrines among you But let them not impose upon you thus the truth is they were not of us or of the same faith with us though they went out from among us and an argument of that you may have from their leaving us or going out from us For if they had been of the same faith with us what needed they to have separated they would certainly have continued communion with us and their not doing so is a manifestation that though they did live among us yet they were none of them of the same faith with us when they thus forsook us 20. But ye have an unction from the holy One and ye know all things Paraphrase 20. And that testimony of the truth of the Gospel of Christ which was given to it by the holy Ghost is imparted to you and gives you such an assurance of the truth against these impostors that you cannot in any reason be thus cheated by them see note on Act. 10. c. 21. I have not written unto you because ye know not the truth but because ye know it and that no lie is of the truth Paraphrase 21. And consequently my writing to you now is not out of jealousie or suspicion that you are ignorant of the truth for then I would write more largely on this matter and give you the evidences and proofs of all this but I satisfie my self with these brief admonitions because you are so firmly rooted in the truth that you cannot but discern the difference of every such false doctrine from the one revealed truth 22. Who is a liar but he that denieth that Jesus is the Christ he is Antichrist that denieth the Father and the Son Paraphrase 22. There is no such liar such dangerous false teacher as he that denies Jesus to be the Messias and thus do the ring-leaders of the Gnostick heresie see note a. Whosoever doth so is an Antichrist denying in effect both the Father and the Son the Son directly the Father by consequence because he hath testified of Christ by miracles and voice from heaven which testimony of the Father is not true if Jesus be not the Christ 23. Whosoever denieth the Son the same note d hath not the Father but he that acknowledgeth the Son hath the Father also Paraphrase 23. And so whosoever denieth the Son to be the Messias renounceth the Father also who hath testified him to be so And this doe the followers of Simon the Gnosticks who deny Christ to have been born or lived or died truly but only in appearance 24. Let that therefore abide in you which ye have heard from the beginning if that which ye have heard from the beginning shall remain in you ye also shall continue in the Son and in the Father Paraphrase 24. You therefore whatsoever your temptations be forsake not the doctrine which from the beginning of your Christianity you have received To which if you firmly adhere if you continue in the constant profession of the true faith of Christ at first revealed to you you shall continue also in the favour and love of God the Father and of Christ which is reward sufficient for that constancy 25. And this is the promise that he hath promised us even eternal life Paraphrase 25. And whatsoever hazzard we run by so doing it matters not though it be to losse of life it self because he hath promised eternal life to those that stick fast to him though with the losse of this 26. These things have I written unto you concerning them that seduce you Paraphrase 26. And this have I said to arm you against the seducing Gnosticks c. that are now among you and are so solicitous to doe so 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him Paraphrase 27. And indeed I need give you no other armature against these then what you have already for the testimony of the holy Ghost and so of God himself given to the truth of that Gospel which hath been preached among you is sufficient to fortifie you and that is still among you and you have no farther need of testimonies of that truth against all opposers and deceivers only hold fast and persevere in that which you have formerly been infallibly taught by that means see ver 20. and let not these seducers yet work upon you 28. And now little children abide in him that when he shall appear we may have confidence not be ashamed before him at his coming Paraphrase 28. I beseech you my tender children keep fast to Christ unmoved that when that great fatal day of visitation comes that coming
of Christ so long expected see note b. Mat. 24. b. wherein the obdurate unbelievers shall be destroyed and the believers delivered and preserved we may come with chearfulnesse and confidence see Joh. 7. a. and not be turned with shame from him or as inconstant and so guilty persons be ashamed to meet him 29. If ye know that he is righteous ye know that every one that doth righteousnesse is born of him Paraphrase 29. Resolving of this that Christ is a most just judge and consequently that every upright person is a child of his like unto him and certainly shall be used by him as a son have all protection and inheritance from him Annotations on Chap. II. \1 \2 reads ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã because the darknesse or the shadow passeth and the true light already shineth What is the meaning of these phrases is yet a farther difficulty but by analogie with other the like in these books may be explained Christ is called the true light Job 1. 9. Light in respect of his doctrine which was the direction of every mans life and true light in respect of the more imperfect shadows that had been before under the Law Thus when it is said Grace and truth came by Jesus Christ and that the true worshippers shall worship the Father in spirit and in truth truth denotes the substance in opposition to shadows the substantial worship in opposition to the rudiments of the Law And this sense is much favoured here by the King's MS. which reads not ãâã ãâã ãâã ãâã ãâã darkness but ãâã ãâã ãâã ãâã ãâã shadow which is used of the Law Col. 2. 17. Heb. 10. 1. and so the word ãâã ãâã ãâã ãâã ãâã passeth doth incline for that is oft applied to a shadow my time passeth like a shadow c. but not so to darkness And indeed as light is opposed to darknesse so true light which is somewhat more that in which is no mixture of darknesse is most fiâly opposed to a shadow in which there is some of that mixture 'T is true indeed ver 9 and 11. we read ãâã ãâã ãâã ãâã ãâã darkness which may make it probable that it should be ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã darkness not shadow here But that argument is of little force because there the opposition being betwixt that and light simply ãâã ãâã ãâã ãâã ãâã darkness was necessarily to be used and by that is meant the darkness of sin in both places the hating the brother but here it being not simply light but with this addition the true light shadow is it to which that is most properly opposed And it need not seem strange that both these oppositions should here be used so neer one to the other it being evident that the doctrine of Christ which is opposed to sin and so to darkness which denotes that is opposed also to the Law of Moses as a more perfect to that which was lesse perfect an higher degree of charity now exemplified and required by Christ to a lower and more imperfect degree of it before required by Moses As for the passing of the shadow and shining of the true light that evidently signifies the abolition of the Mosaical Law and the Christian law taking place prevailing over it Which this Apostle which knew that to be the last hour and so the destruction of the Jewish Temple and consequently service so suddainly to approach could not but know that it was now at hand And indeed the Apostles having received revelations to that purpose see Note on Rom. 7. a. it is here truly said ãâã ãâã ãâã ãâã ãâã this true light already shineth the Law was already abolished and only the Christian doctrine in force already And so this is a most commodious efficacious reason to prove and press the matter in hand that if this were a new commandment which here he speaks of and no old Judaical one yet it was part of the doctrine of Christ and that was now in full force over the world the Judaical Law being already abrogated and the destruction of their whole policie very near at hand v. 18. V. 18. The last time That ãâã ãâã ãâã ãâã ãâã here signifies that famous period the destruction of the Jewes will not only appear by comparing that phrase with many other of that kind in these Books the ãâã ãâã ãâã ãâã ãâã end and ãâã ãâã ãâã ãâã ãâã consummation of the age and ãâã ãâã ãâã ãâã ãâã the last daies but also by the whole Context in this place For the ãâã ãâã ãâã ãâã ãâã here following ye have heard being a form of citing must necessarily referre us to some prediction that had before been delivered of the matter here spoken of viz. the coming of Antichrist This prediction was certainly that of Christ's Mat. 24. where before this fatal day in three stages of his discourse three several times he toucheth on this matter first v. 5. There shall come many in my name saying I am Christ and shall deceive many then v. 11. many Pseudo-prophets that is that pretend a mission when they have it not shall arise and deceive many then v. 23. If any shall say Lo here is Christ or there believe them not for there shall rise Pseudo-Christs and Pseudo-prophets and shall shew many signes and wonders so that they shall deceive if possible even the elect behold I have told you before Of the first sort are those counterfeit Christs who pretended soon after Christ's ascension of which it is therefore said ãâã ãâã ãâã ãâã ãâã the end is not yet they were to be some years before this destruction Of this sort was Theudas not he which is mentioned Act. 5. 36 37. as antienter then Judas Galilaeus but another mentioned by Josephus under Claudius's reign when Fadus was Procurator of Judaea who saith Eusebius 1. 2. c. 1. a. out of Joseph Ant. l. 20. c. 5. ãâã ãâã ãâã ãâã ãâã deceived many Of this sort was the Aegyptian Act. 21. 38. mentioned also by Eusebius 1. 2. c. ãâã ãâã ãâã ãâã ãâã out of Josephus And so also Dositheus or Dosthes in Origen cont Cels l. 1. and in Hegesippus apud Euseb l. 4. c. ãâã ãâã ãâã ãâã ãâã and divers others who undertook to be deliverers of the people which is in effect to be Christs as a Christ is defined by S. Luke c. 24. 21. ãâã ãâã ãâã ãâã ãâã he that should redeem Israel So again in the last place the false Christs false prophets are the like to these differing from them only in the time wherein they should shew themselves viz. after the besieging of Jerusalem v. 15. when upon the sudden raising of it again by Cestius Gallus the Christians fled out of Judaea v. 16. for then was it an opportunity for false Christs to attempt to gather followers and undertake deliverances
his word abiding in them So to be the sons of God Joh. 11. 52. the sons of God that are scattered abroad that is all that are or shall be pious faithfull servants of his all the world over that are qualified aright for the receiving of Christ when he preacheth to them such as are called the children of the kingdome Mat. 13. 38. and so oft in these Epistles 1 Joh. 3. 2 10. and to be born of God 1 Joh. 3. 9. and 5 4 18. contrary to which are generation of vipers and children of darknesse or Belial of the devil of the wicked one in an extreme degree and born of blood c. Joh. 1 13. in a more moderate degree signifying not any act of spiritual birth but a state of pious life of resemblance unto God So those that are given to Christ by God the pious vertuous-minded men being the only persons that are by the promises and grace of the Gospel really attracted and brought to receive Christ Joh. 6. 37. those whom the Father hath drawn v. 44. whom the promises have effectually wrought on which work only on pious men so those that are taught of God or are docile teachable by him So they whose heart God hath opened Act. 16. 14. that is whom God hath affected with the love of vertue or Christianity So to abide or dwell in God 1 Joh. 3. 6. and in the love of Christ Joh. 15. 9. and God in him 1 Joh. 3. 24. 4. 15. to walk in light c. 1. 7. to abide in light c. 2. 10. to walk as he walks c. 2. 6. to walk worthy of the Gospel Phil. 1. 27. of our vocation Ephes 4. 1. to passe our sojourning in fear 1 Pet. 1. 17. to walk in good works Eph. 2. 10. to have his word abiding in us 1 Joh. 2. 24. V. 19. Assure our hearts What ãâã ãâã ãâã ãâã ãâã to perswade hearts doth fully import will appear first by the use of the phrase ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã v. 22. to have our prayers heard by God which he that can challenge and so ãâã ãâã ãâã ãâã ãâã draw near unto God in confidence in prayer is said ãâã ãâã ãâã ãâã ãâã 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
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 ãâã ãâã ãâã ãâã ãâã 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 proâesse 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 aâter 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
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What ãâã ãâã ãâã ãâã ãâã he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words ãâã ãâã ãâã ãâã ãâã this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the ãâã ãâã ãâã ãâã ãâã his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled ãâã ãâã ãâã ãâã ãâã he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of ãâã ãâã ãâã ãâã ãâã is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that ãâã ãâã ãâã ãâã ãâã flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the ãâã ãâã ãâã ãâã ãâã v. 7. are one by ãâã ãâã ãâã ãâã ãâã they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If ãâã ãâã ãâã ãâã ãâã are one had signified no more but agree in one testimonie v. 7. is it
affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable ãâã ãâã ãâã ãâã ãâã God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 ãâã ãâã ãâã ãâã ãâã where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds ãâã ãâã ãâã ãâã ãâã Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's ãâã ãâã ãâã ãâã ãâã Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have ãâã ãâã ãâã ãâã ãâã the God of all who is known in Father Son and holy Ghost and of them all ãâã ãâã ãâã ãâã ãâã these three partake of one and the same essence have one and the same divinity and ãâã ãâã ãâã ãâã ãâã three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and ãâã ãâã ãâã ãâã ãâã Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. ãâã ãâã ãâã ãâã ãâã There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists ãâã ãâã ãâã ãâã ãâã Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus ãâã ãâã ãâã ãâã ãâã To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil ãâã ãâã ãâã ãâã ãâã reckoned among the assertors of this Tradition l. 6. Comm. in Johan ãâã ãâã ãâã ãâã ãâã the Deity of the Trinity
probably meant see Note k. which are to Rome as all Palaestine so often call'd by that style the land to Jerusalem and the ãâã ãâã ãâã ãâã ãâã wondring behind or after the beast signifies their great veneration wrought in them by this means to the Idol-Worship which is farther express'd by their worshipping the Dragon that is the Devil v. 2. called the old serpent c. 12. 9. and the Devil and Satan a Dragon being but a flying serpent by which the Devil hath always been represented Who being here look'd on as the maintainer of the heathen worship he is adored and applauded greatly and that farther express'd by their saying Who is like unto the beast who can fight with him that is No man or God is able to oppose this Idol-worship profess'd in the Capitol or resist the power by which it is upheld V. 5. A mouth speaking great things and blasphemies One special testimoney of the Heathens blasphemy against God upon occasion of the Romans victories over the Jews is that of Cicero pro Flacco speaking of the Jews Illa gens quà m chara diis immortalibus esset docuit quòd est victa quòd elocata quòd servit That nation hath taught us how dear they are to the immortal gods by their being conquered and subjected by the Romans to a King of their sending thither This hath been thought fit by a learned man to be brought to the illustrating of this place though indeed it belong to it only by way of accommodation as a proof how apt the Romans prosperity and conquests over Judaea were to make them blaspheme God not that this speech can belong to the point of time now spoken of being delivered long before by Cicero Dionysius Alexandrinus in Eusebius l. 7. c. 10. applies it to Valerian 255. years after Christ who by the instigation of the chief of the Magicians in Aegypt commanding him ãâã ãâã ãâã ãâã ãâã to kill and persecute the pure and holy men ãâã ãâã ãâã ãâã ãâã c. as those that hindred their inchantments became a great enemy of the Church The like is again related of Diocletian that upon a response of Apollo from Delphi that the just upon earth hindred him from speaking truth he fell on persecuting the Christians see Eusebius De vita Const l. 2. c. 49 50. But that which is more pertinent to the times whereof I conceive the Vision speaks is Domitian's styling himself Dominus Deus noster and forbidding nè scripto quidem ac sermone cujusquam appellaretur aliter that any whether in words or writing should call him otherwise and appointing his statues of gold and silver to be set up in the Capitol and his professing his contempt of thunder and lightning See Suetonius in his life c. 13. Ib. Continue fourty and two moneths That which is read in some Copies ãâã ãâã ãâã ãâã ãâã to wage war fourty two moneths that is three years and an half is in other the best and ancientest Copies without ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c. and then that is to spend or stay so many moneths Thus the King's MS. hath it and so in Eusebius Eccl. Hist l. 7. c. 10. Dionysius Alexandrinus citing this place reads it ãâã ãâã ãâã ãâã ãâã or as another reading of Eusebius hath it ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã power was given him fourty two moneths And then to stay so many moneths is to live so long which was puncturally true of Domitian who began his persecution in the thirteenth and dyed in the sixteenth year of his reign And so this is directly answerable to the space wherein Antiochus had vexed the Jews Dan. 7. 24. see Eissebius Eccl. Hist l. 3. c. 13. and so is fit to be express'd in the same form of words as we see it is V. 8. Names are not written in the book of life of the Lambe slain That the words here should not be read thus the Lamb slain from the beginning of the world though it be perfectly true that Christ was in the designation and decree of god so slain from the beginning but thus ãâã ãâã ãâã ãâã ãâã whose names were not written from the foundation of the world that is were never written in the book of life of the Lamb that was slain may sufficiently appear by comparing this expression here with c. 17. 8. where the words are whose names are not written in the book of life from the foundation of the world Now some difference there is betwixt the book of life of the Lamb slain here the book of life in the place There the book of life signifies the register of all the good Christians on earth such as at that time when their names are said to be written in it are true believers but the book of life of the Lamb that was slain signifies peculiarly the register or catalogue of confessors such as already have or are now about to venture their lives for the confession of Christ to take up his crosse and follow him and so are conformable to this image of Christ this of the Paschal lamb by which he was antiently represented the sacrificed crucified Saviour And so these men of the land that is the Jews here that worship the beast the Gnosticks that to avoid persecution goe to their Idol-feasts or sacrifices are justly thus described they whose names from the foundation of the world have not been written in this book of life of the slain lamb or in the slain lamb's book of life V. 10. Leadeth into captivity ãâã ãâã ãâã ãâã ãâã is to gather together a captivity that is a number of Captives as he that undertakes to bring them back out of their Captivity to be their Captain and lead them against their Conquerour that hath taken them as ãâã ãâã ãâã ãâã ãâã to gather to warre c. 16. 14 16. and 20. 8. and as the word gathering is particularly applied to Captives and so used by the Psalmist Gather us O Lord from among the people c. Psal 106. 47. having in the former verse mentioned ãâã ãâã ãâã ãâã ãâã those that had carried them captive which concludes the ãâã ãâã ãâã ãâã ãâã us there to be the ãâã ãâã ãâã ãâã ãâã Captivity here in like manner as ãâã ãâã ãâã ãâã ãâã circumcision is the Jews which were circumcised and many the like just as the ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã gather together is all one with the ãâã ãâã ãâã ãâã ãâã gathering This is after farther express'd by killing with the sword that is making violent resistance and opposition against the persecuting Emperors which for a Christian to do is quite contrary to the faith and patience of the Saints which consists in suffering not in resisting in having their names written in the slain lambs book of life see Note d. not in the military list of those that will fight against their
and who by his coming will open mens eyes and give them a right understanding of me he shall maintain my cause against all opposers by coming down on you shall give you assurance of my being sent from God and by the gift of tongues shall enable you to convince all others and shall constitute you witnesses of it to all as being the fittest to doe so by your having been eye-witnesses of all that I have done having been with me at the first and never departed from me since Annotations on Chap. XV. V. 20. Kept The joyning of ãâã ãâã ãâã ãâã ãâã here with ãâã ãâã ãâã ãâã ãâã makes it seem a little probable that ãâã ãâã ãâã ãâã ãâã should be here taken in an ill sense for an infidious observing or treacherous watching of Christs words as ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are sometimes used see Lu. 20. 26. and so also the Hebrew ãâã ãâã ãâã ãâã ãâã Psal 56. 7. they observe that is watch my steps when they lay wait for my soul and Job 7. 20. ãâã ãâã ãâã ãâã ãâã when God is said to be the observer of men But the use of this phrase ãâã ãâã ãâã ãâã ãâã in the New Testament especially in the writings of S. John ch 8. 55. ch 14. 23 24. ch 17. 6. 1 Joh. 2. 5. Rev. 3. 8. and 10. ch 22. 7 9. and that with ãâã ãâã ãâã ãâã ãâã commands in stead of ãâã ãâã ãâã ãâã ãâã words very often and particularly in this Chapter v. 10. twice will be sufficient reason to reject this rendring and to read it literally If they have kept my word they will also keep your word that is obey and observe it making their not observing the word of Christ an argument that they will not observe the Apostles neither or that by this experiment of their dealing with Christ they maylarn what kind of dealing or entertainment is to be looked for from the world for the disciples of Christ agreeable perfectly to what was before said of the worlds persecuting them also V. 25. Without a cause The Greek ãâã ãâã ãâã ãâã ãâã which properly signifies gratìs without any hire freely without intuition of wages and is so taken Mat. 10. 8. Rom. 3. 24. 2 Cor. 11. 7. Apoc. 21. 6. 22. 17. is here and Gal. 2. 21. taken for without a cause whether Impellent as here they hated me without any motive or impulsive to hatred on my part offered to them or Final as in the Galat. Then did Christ die in vain or to no purpose The reason of these various acceptions of the word beyond its native extent is to be setch'd from the like use of the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies both these and proportionably the Greek though naturally it doe not extend to these is according to the custome of these writers used in the same largenesse as the Hebrew is CHAP. XVI 1. THese things have I spoken unto you that ye should not be offended Paraphrase 1. All this have I said to fortifie you that you should not be deterred from my service by the hazards which attend it 2. They shall put you out of the synagogues yea the time cometh that whosoever killeth you will think that he doth God service Paraphrase 2. They shall remove you from their assemblies c. 9. b. and when they have done so within a while they shall think it not onely lawfull but acceptable to God and of the nature of a sacrifice which propitiates for other offences to put you to death 3. And these things will they doe unto you because they have not known the Father or me Paraphrase 3. And the ground of their doing so is the great impiety of their hearts see c. 6. note d. their not liking either the old commands of my Father or those which I now bring from him 4. But these things have I told you that when the time shall come you may remember that I told you of them And these things I said not unto you at the beginning because I was with you Paraphrase 4. Till this time that I am ready to depart from you I did not think fit to say this to you because whilst I was here all the malice of men bent it self wholly against me letting you alone 5. But now I goe my way to him that sent me and none of you asketh me Whither goest thou 6. But because I have said these things to you sorrow hath filled your heart Paraphrase 5 6. But now as you come to be uppermost in this employment of revealing my Fathers will the opposition will light on you This departure of mine fills you with sadnesse and you are so intent upon the sad thought of it that you doe not ask one question about the end of my journey or about the benefit that may redound to you by it and shall certainly doe so 7. Neverthelesse I tell you the truth It is expedient for you that I goe away for if I goe not away the note a Comforter will not come unto you but if I depart I will send him unto you Paraphrase 7. For let me tell you the holy Ghost is not to come till after my departing and his coming shall be of more advantage to you then my staying would be 8. And when he is come he will reprove the world of sinne and of righteousnesse and of judgement 9. Of sinne because they believe not on me Paraphrase 8 9 10 11. And when he comes he will plead my cause against the world and lay against it all the three sorts of actions that are amongst the Jewes usuall in their courts 1. He shall charge it with the crime of not believing in me by the gift of tongues c. evidencing that I that am to be preached by that means am indeed the true Messias and so likewise by the fulfilling those predictions which now I give you 2dly He shall vindicate and justifie my mission and innocence by my ascension to heaven taking me away out of the reach of humane malice and rewarding my patience with his consolations 3dly He shall urge and work revenge upon Satan and his instruments who crucified me and retaliate destruction back upon them 10. Of righteousnesse because I goe to my Father and ye see me no more 11. Of judgment because the Prince of this world is judged 12. I have yet many things to say unto you but you cannot bear them now Paraphrase 12. Beside all that I have yet said I have many things concerning the Christian law to reveal to you which being so distant from the law of the Jewes wherein ye have been brought up and for which you are so zealous ye cannot yet receive or be patient of them see Orig. cont Cels l. 2. 13. Howbeit when he the Spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever
Paraphrase 16. For all those writings which either by God's spirit of prophesie or by any other afflation or incitation from God have at any time been written by the prophets c. and as such received into the Canon'of the Jewish Church may by us be profitably made use of to teach us many things that Christ hath taught us to convince us of the grosnesse of many sins which are confidently practised among men to reduce those that fall through ertor or ignorance to build up those that have begun and set out in the way of righteousnesse 17. That the man of God may be perfect throughly furnished unto all good works Paraphrase 17. That the teacher or preacher of the Gospel sent and authorized by God may by the study of the Scripture be furnished for all turns enabled to discharge his whole duty toward the souls of others Annotations on Chap. III. V. 8. Iannes and Iambres These names of Iannes and Iambres are not to be met with in the story of the Old Testament but are here taken out of other records of the Jews as divers others things mentioned in the New Testament for example Moses's being brought up in the AEgyptian learning Act. 7. 22. and so likewise his age of forty years v. 23. when he went to visit his brethren which is not in Exod. 2. but in Midrash Rabba Bereschith and so his having beforehand some either instinct or revelation from God that he should be a deliverer of his people which seems to be referred to Act. 7. 25. but is not in the Old Testament they are questionlesse the names of the chief Magicians who did the miracles before Pharaob Exod. 7. Thus in the Babylonish Talmud tr Menachoth cap. 9. it is shewed how Iohanne and Mamre resisted Moses saying to him in the words of the proverb Affers tu stramen in Afraim which is in effect Dost thou cast water into the Sea that is shew miracles here in AEgypt which is so full of Magicians So in the Chaldee Paraphrase of Ionathan Exod. 7. 11. Ianis and Iambres are named and Exod. 1. 15. are said to be Princes or chief of the Magicians In the Talmud they are called sochanne and Mambre in the life of Moses Iane and Mamre in Zohar upon Num. 22. 22. Iones and Iambres in Shalshelet Iohn and Ambrose and in Tanchuma Iones and Iombros Of these and what is said of them in the Hebrew writers see Buxtorf Lex Talmud Col. 9. 545. And among the heathens in Pliny Nat. Hist l. 30. c. 1. there is talk of Moses Iannes and Cabala or as other copies read Iotape which he mentions as Jews that used Magick So in Numenius the Philosopher in Eusebius Praep. Evang. l. 9. c. 8. ãâã ãâã ãâã ãâã ãâã c. Iannes and Iambres skill'd in the holy things among the AEgyptians inferiour to none in the art of Magick So Artabanus cals them ãâã ãâã ãâã ãâã ãâã the Priests above Memphis So Origen contra Celsum l. 4. p. 205. citing out of Celsus ãâã ãâã ãâã ãâã ãâã the story of Moses and Iannes and Iambres and Palladius in the life of Macarius that speaks of a ãâã ãâã ãâã ãâã ãâã a monument in a garden of Iannes and Iambres magicians in Pharaoh's time but this cannot well be if it be crue which is said by an old Midrash on Exod. 15. 10. that Iohn and Mamre were drowned in the red Sea And to that a MS. Arabick Catena on the Pentateuch agrees in these words Theseare the names of the Magicians which stood up against Moses Dejannes Iambarus and Sarudas and God destroyed them with Pharaoh and his host in the red sea And therefore it is reasonable to conjecture that the ãâã ãâã ãâã ãâã ãâã or garden-sepulchre in Palladius should be ãâã ãâã ãâã ãâã ãâã an empty monumet without either of their bodies enclosed in it to record their sinne but not to preserve their ashes To these Apuleius seems to referre Apol. 2. where among the chief Magicians names he reckons Iohannes And to these S t Paul here very fitly compares the Gnosticks their chief founder Simon and Menander and others after him being a known sorcerer see Note on Rev. 9. c. and resistingthe truth by lying wonders as those Magicians did And of him we find that fulfilled in the event which is here foretold v. 9. that he should meet with the like fate and discovery that those Magicians met with Simon came to Rome a second time about the tenth of Nero grew into a great esteem with him by his forceries contended there with Saint Peter as the Magicians with Moses see Prosper de dimid temp c. 13. Duo Magi Phraonis Iamnes Iambres resistents Moisi contra Neronem Petrus Paulus Apostoli at contrariò Simon Magus qui se perdidit Neronem decepit Moses and Aaron came to Pharaoh Iamnes and Iambres two Magicians of Pharaoh resisted them Peter and Paul the Apostles came against Nero but Simon Magus was on the other side and both destroyed himself deceived Nero making Simon parallel to these Magicians and accordingly Sue tonius mentions one to fly in the aire in the eleventh of Nero. But then as the Magicians were confuted and discovered when Aarons rod swallowed up their rods Exod. 7. 12. and when they acknowledged the miracle of Moses to be the finger of God Exod. 18. 19. and the boyle was upon the Magicians Exod. 9. 11. So was the madnesse of Simon and his Sectaries manifested to all men when he was cast down by the prayer of Saint Peter And of this these words of Saint Paul are a direct prophesie in this place This history of Simon is thus mention'd by Arnobius l. 2. cont Gent. speaking of Rome In qua cùm homines essent Numa regis artibus atque antiquis superstitionibus occupati non distulerunt tamen res patrias linquere veritati coalescere Christianae Viderant enim currum Simonis Magi quadrigas igneas Petri ore disslatas nominato Christo evanuisse Viderant fidentem diis falsis ab iisdem metuentibus proditum pondere praecipitatum suo cruribus jacuisse praefractis pòst deinde perlatum Brândam cruciatibus pudore defessum ex altissimi culminis se rursum praecipitasse fastigio They that had been used to Numa's arts and antient superstitions the heathen Romans forsook all and followed Christ having seen Simon Magus's Chariot and fiery horses dispelled with Peters mouth and vanish at the name of Christ and seeing him that relyed on his false gods betray'd by them and fall headlong on the ground breaking his legs with the weight and after that being brought to Brunda being tormented and ashamed he cast himself down again from the top of a high house and so persh'd So Saint Cyrill in his sixth Catechism ãâã ãâã ãâã ãâã ãâã c. He so deceived the city of Rome that Claudius set him up a statue and after his