the planting and governing of his Church 11. And he gave some Apostles and some Prophets and some note b Evangelists and some Pastors and Teachers Paraphrase 11. And to that end he hath constituted some to be founders and governours of all Churches see note on Joh. 20. 21. and on 1 Cor. 12. b. others to teach and confirm them when they are founded see note on Act. 15. e. and 1 Cor. 12. c. others followers of the Apostles sent to prech the Gospel where the Apostles could not go see note on Joh. 20. 21. others to reside as Bishops and govern particular Churches and instruct them also 12. For the perfecting of the saints for the work of the ministery for the edifying of the body of Christ Paraphrase 12. For the holding together the body of the Church to frequent publick assemblies see note on 2 Cor. 13. c. and either for the maintaining the poor by the contribution of the rich see note on Lu. 8. a. or for the supplying all the spiritual wants of the Church and for the building of the Church and farther instructing those that are in it and bringing others into it 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Paraphrase 13. Till Jewes and Gentiles all coming to the Church and joyning in the same faith and profession of Christ attain to full age as it were and stature such as uses to have full knowledge belonging to it viz. the perfect knowledge of Christ's will revealed to them 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the note c sleight of men and cunning craftinesse whereby they note d lie in wait to deceive Paraphrase 14. Which may secure us from that which we now see is the fate of many viz. to be as children are wont carried from one doctrine to another as a wave of the sea is carried about with every wind that comes sometimes this sometimes another way through the cheats and sorceries used by the Gnosticks and the cunning and industry of such false teachers who are most dexterous in contriving of deceits see note on Jude f. and laying them so that they may get most Proselytes to them 15. But speaking the truth in love may grow up into him in all things which is the head even Christ Paraphrase 15. But that preserving unity of faith and charity we may improve as members in unity with the head and grow in all Christian knowledge whatsoever 16. note e From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Paraphrase 16. Christ being that head from whose influence as from the influence of the principal member the body of any living creature is ordinarily compacted and by the supplies that the veines and arteries binding fast the joints afford to every part proportionably to the power or efficacy of the one and the wants of the other doth daily increase and grow till it come to perfect maturity and all this through the mutual amity that is preserved in the body so the whole body of the Church being held together in frequent assemblies ver 12. by every man's doing his best in the capacity he is in towards the service of the Church or by means of the rich men's contributing to the maintenance of the poor accordingly as one wants and the other is able to supply grows into a complete spiritual body fit for the service of Christ and all this by the means of mutual love and charity 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind Paraphrase 17. This command therefore I give you with all earnestnesse in the name of Christ whose Apostle I am that being converted from heathenisme to Christianity ye doe not any longer live after the manner of the heathens in the vilenesse of those practices used in their idol-worships see note on Rom. 8. h. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Paraphrase 18. That long course of sin having blinded their understandings so that they see not that which by the light of nature they are enabled to see and by that grosse ignorance and obduration of heart run into all impiety are farre removed from that life which God and nature requires of them 19. Who being note f past feeling have given themselves over unto lasciviousness to work all note g uncleannesse with greedinesse Paraphrase 19. And in a kind of senslesnesse and benummednesse yield themselves up to all softnesse and impurity to the committing of all inordinate unnatural sins of the flesh 20. But ye have not so learned Christ Paraphrase 20. The contrary to all which ye have been taught by the Christian religion and therefore ought not to permit your selves to be seduced by false teachers the Gnosticks under pretense of Christian liberty to such unchristian licentiousnesse 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus Paraphrase 21. This certainly is your duty and so you will believe if you have known see note on ch 1. f. and been throughly instructed in the truth of Christian doctrine 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Paraphrase 22. To wit that you should change your former course of life and put off all your idolatrous uncleannesses that before you lived in defiled and corrupted by unnatural lusts see 2 Pet. 1. b. which now your false teachers the Gnosticks desire to bring in again 23. And be renewed in the spirit of your mind 24. And that you put on that new man which after God is created in righteousnesse and true holinesse Paraphrase 23 24. And being inwardly and cordially changed to new desires and pursuits conform all your actions also to this new rule of Christian purity and sincere unfeigned holinesse 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another Paraphrase 25. To this purpose these so many sinnes will be fit to be avoided at this time First that of lying which is a sin destructive to society and for the restraining of this ye must consider that not only all Christians but all men are members of the same body viz. of mankind and sure one member never speaks false or deceives another member nor consequently must we lie to any man in the world though he be not a
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ— untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â—1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâ—alonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred concerning Ib. Coming of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord hath been
when Psal 103. the Angels are called his host 't is because they minister unto him and as it follows doe his will and so the Sun and Moon are called the host of God as those that minister unto him Thus when Isa 40. 2. it is said Their warfare is accomplished where the Old Latine reads corruptly malitia for militia it belongs clearly to the cessation of the Levitical Priesthood and so Dan. 8. 13. the Sanctuary and the host shall be trodden down and so Isa 24 21. In that day God wil visit the host of the most High the Temple in the like manner Thus in the New Testament the weapons of our warfare 2 Cor. 10. 4. the instruments of the exercise of our Apostleship the Censures of the Church c. and 2 Tim. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Souldier of Christ that is minister and v. 4. I have fought a good fight executed the office of my Apostleship as I ought to doe And just so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of Evangelist first then Bishop as he ought CHAP. II. 1. I Exhort therefore that first of all note a supplications prayers intercessions and giving of thanks be made for all men Paraphrase 1. In the first place therefore I advise thee and all the Bishops under thy Metropolis that you have constant publick offices of devotion consisting first of supplications for the averting of all hurtfull things sins and dangers secondly of prayers for the obtaining of all good things which you want thirdly of intercessions for others and fourthly of thanksgiving for mercies already received and all these not only for your selves but in a greater diffusion of your charity for all mankind 2. For Kings and for all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty Paraphrase 2. For the Emperors and rulers of Provinces under them to whom we owe all our peaceable living in any place in the exercise of religion and vertuous life and therefore ought in reason to pray and give thanks for them 3. For this is good and acceptable in the sight of God our Saviour Paraphrase 3. For this God under the Gospel approves of and requires at our hands 4. Who will have all men to be saved and to come unto the knowledge of the truth Paraphrase 4. In proportion to the example which he hath given us in himself who earnestly desires the good of all mankind and useth all powerfull means to bring them to reform their former wicked lives and now to entertain the Gospel 5. For there is one God and one Mediator between God and men the man Christ Jesus Paraphrase 5. For it is but one God that is Creator of all who consequently designes and wills the good of all and so likewise but one Mediator and peace-maker between God and man even he that hath taken our common nature upon him and in it died for all those whose nature he assumed even Jesus Christ 6. Who gave himself a ransome for all to be testified in due time Paraphrase 6. Who died to redeem all men and rescue them out of their evil waies laying down his life pouring out his blood in our stead and thereby gave also a testimony of the truth of his doctrine thus sealed with his blood in the time appointed by God and foretold by the prophets as the season for the working this great work 7. Whereunto I am ordained a preacher and an Apostle I speak the truth in Câ—rist and lie not a teacher of the Gentiles in faith and verity Paraphrase 7. Which doctrine of his hath been intrusted to me to divulge and preach unto all men Gentiles as well as Jewes Christ knows that I speak the truth whose commission it were very unsafe for me to feigne that I might be the Apostle and Bishop of the Gentiles to make known and administer the Gospel of Christ among them faithfully and truly without concealing or adding any thing 8. I will therefore that men pray every where lifting up note b holy hands without wrath and doubting Paraphrase 8. These directions then I give to all both men and women first to men that as the Jewes wash'd their hands before they lifted them up at the altar Exod. 40. 32. Psal 26. 6. so should all Christians pray not onely in Jerusalem but any where else with innocent hearts without any anger or malice see note on Mat. 15. e. quarrels or dissensions preserving the bond of peace the one lip Zeph. 3. 9. among all 9. In like manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered haire or gold or pearls or costly array Paraphrase 9. The second direction I give for women that they come to the assemblies and pray in like manner as was said of the men ver 8. and that they doe it in such attire as is decent accounting modesty and sobriety the greatest ornament that they are capable of and not seting themselves out vainly and with ostentation in curious dressings of hair in embroidery or jewels or other waies of sumptuous attire 10. But which becometh women professing godlinesse with good works Paraphrase 10. But in stead of them to adde to modesty and sobriety v. 9. the richer embroidery and jewels of all good works charity to others which becomes Christian professors infinitely better than those other waies of expense upon fine clothes c. 11. Let the woman learn in silence with all subjection Paraphrase 11. And of the woman I farther command that she be content to learn and to exercise obedience and subjection to those who are placed over her both in the Church and at home 12. But I suffer not a woman to teach nor to usurp authority over the man but to be in silence Paraphrase 12. And that she neither undertake to teach in the Church nor at home to have any authority over her husband but to be obedient and meek and still in both those capacities 13. For Adam was first formed then Eve Paraphrase 13. According to the type which God gave in this matter in the first creation forming Adam the man first then the woman out of him to denote her subordination to and dependence on him 14. And Adam was not deceived but the woman being deceived was in the transgression Paraphrase 14. And there is little reason that this course which was then setled should since be changed certainly no reason to be fetched from Adam's sin and fall for the guilt of that lay especially upon the woman for before Adam was deceived or Adam being not deceived the woman being first cheated her self by the serpent was the cause and beginning of sin and ruine on all mankind 15. Notwithstandig she shall be note c saved in child-bearing note d if they continue in faith and charity and holiness with sobriety
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
father Paraphrase 38. I doe after the example of my father and you of yours in proportion 39. They answered and said unto him Abraham is our father Jesus saith unto them If ye were Abrahams children ye would doe the works of Abraham Paraphrase 39. in his obedience and vertues be like him as children resemble their naturall parents in their nature and feature 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Paraphrase 40. But you are most contrary to that Abraham was an hospitable person and obeyed God in all his commands would have been very far from designing the death of any the meanest Prophet for no other crime but that of bringing Gods truth unto him And yet this doe ye 41. Ye doe the deeds of your father Then said they unto him We be not born of fornication we have one father even God Paraphrase 41. Ye have another father not willingly owned by you and him you are like in your actions Hereupon they reply none have dubious parents but they that are unlawfully begotten we are not such we are none of those to whom the style of children of whoredomes is given Hos 2. 4. but owned and acknowledged by God as his only children 42. Jesus said unto them If God were your father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me Paraphrase 42. Jesus answers your hating of me is a certain argument that God is not your father for I am sent immediately from him I came from heaven and what I doe is by commission from God not on mine own motion or any businesse or errand of mine or as false Prophets without mission 43. Why doe ye not understand my speech even because ye cannot hear my word Paraphrase 43. If God were your father whose commands you received and obeyed as children you would know my language being indeed the very language of that father But the reason is clear The thing that makes you not believe in me is not want of means of conviction that my doctrine comes from God but because my doctrine is not agreeable to your humour You cannot abide to hear it you have not affections capable of it 44. Ye are of your father the devill and the lusts of your father ye will do he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyer and the father of it Paraphrase 44. The praâ—â—ises which the devill offers to you or hath practised before you you like much better then those which I commend to you He was from the first that we hear of him malicious and proud and bloudy and soon apostatized from God and the right way for he is an enemy of truth and goodnesse and therefore for him to lie and confirme you in infidelity is naturall and proper to him 45. And because I tell you the truth ye believe me not Paraphrase 45. 'T is neither the inevidence of my doctrine nor the weaknesse of your understandings that keeps you from believing me and embracing my doctrine the only thing that makes you reject me is my speaking the truth that heavenly pure perfect rule of practise which it seems is not for your turne is vehemently resisted by your passions and prejudices 46. Which of you convinceth me of sin And if I say the truth why do ye not believe me Paraphrase 46. I am sure you have no fault or imposture to lay to my charge nothing to produce or prove against me And the tree will be known by the fruits and yet you will not believe truth when I speak it 47. He that is of God heareth Gods words ye therefore hear them not because ye are not of God Paraphrase 47. If you had true piety in you then certainly my doctrine being from God would be acceptable to you and you would embrace it 48. Then answered the Jewes and said unto him Say we not well that thou art a note d Samaritane and hast a devill Paraphrase 48. To this the Jewes had no other reply but to fall into reproachfull language against him calling him Samaritan a word of reproach and madman See c. 7. 20. b. 49. Jesus answered I have not a devill but I honour my father and ye doe dishonour me Paraphrase 49. That I doe no vicious extravagant thing appears by my seeking no honour to my self not coming in my own name but referring all my embassie to the honour of God and you doe all that your malice can invent to defame me 50. And I seek not mine own glory there is one that seeketh and judgeth Paraphrase 50. And this let me tell you although I doe not seek after my own glory yet my father doth tenderly observe whether I am honoured or dishonoured and passes sentence on men severely for it see Deut. 18. 19. otherwise as 't is no glory of mine I look after so your reproaches would not touch me 51. Verily verily I say unto you If a man keep my saying he shall never see death Paraphrase 51. As it is I cannot be so unkind to you as thus to leave you in this contempt so dangerous to you whereas on the other side your receiving of the message which I bring you were the way to bring you to eternall life and rescue you from eternall torments 52. Then said the Jews unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death Paraphrase 52. art mad see c. 7. 20. b. 53. Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy self Paraphrase 53. Abraham and the Prophets were not freed from dying and what manner of power dost thou assume to thy self to bestow priviledges which God never gave to them whom he so much favoured 54. Jesus answered If I honour my self my honour is nothing It is my father that honoureth me of whom ye say that he is your God Paraphrase 54. Jesus replyed I shall say nothing of my self The power which I have I have from him whom certainly you acknowledge to be greater then Abraham own him as your God he hath testified sufficiently of me by voice from heaven c. 55. Yet ye have not known him but I know him and if I should say I know him not I shall be a lyer like unto you but I know him and keep his saying Paraphrase 55. This father of mine whom you call your God you know very imperfectly you know not what kind of worship and obedience it is that he requires but place it in external legal performances I come to tell you his will more perfectly And to this end have my message
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 Gamaliâ—l 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled Ib. Toly The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be frustrated defeated of his hope and in Plato Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to the person and then 't is absolutely to lie So 't is here v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
measure I persecuted the Church of God and wasted it 14. And profited in the Jewes religion above many my equals in mine own nation being more exceedingly zealous of the tradition of my fathers Paraphrase 13 14. For ye cannot but have been told what I did how I employed my self when I was a Jew that I was the most zealous persecutor of Christianity and maintainer of the Jewish customes and traditions superadded to the Law of any man 15. But when it pleased God who note c separated me from my mothers womb and called me by his grace 16. To reveale his Son in me that I might preach him among the heathen immediately I conferred not with flesh and blood Paraphrase 15 16. But when God who had from an infant determined to make use of me and to set me apart for his service had in his good time Act. 9. actually called me and that when I deserved no such dignity or favour from him nay when I was bloodily set on persecuting Christianity and soon after that expressed his pleasure by Ananias that I should preach the Gospell to the Gentiles and gave me authority to doe so Act. 9. 15. immediately I set about my work not thinking it needfull for me who had it from heaven to receive my mission from any mortall man see note on Mat. 16. e. 17. Neither went I up to Jerusalme to them which were Apostles before me but I went into Arabia and returned again to Damascus Paraphrase 17. Or to goe up to Jerusalem to Peter James c. as to those that were instated to that office before me and consequently might instruct me in the Christian doctrine but without applying my self to any after my mission from Christ I went presently from Damascus into Arabia and after returned again to Damascus Act. 9. 19. and there preach'd Christ in their synagogues v. 20. 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen daies Paraphrase 18. Then being in danger of treachery from the Jewes I escaped their hands Act. 9. 25. and I came to Jerusalem v. 26. and was by Barnabas brought to Peter v. 27. and stai'd with him and in Jerusalem fifteen daies v. 28. and this some three years after my conversion 19. But other of the Apostles saw I none save James the Lord's brother Paraphrase 19. But beside him I saw not any Apostle of the first rank that is of the twelve no nor any of the other rank save onely James the kinsman of Christ who was Bishop of Jerusalem at that time and so an Apostle of a second rank see note on Rom. 16. b. though not one of the twelve see note on ch 2. a. 20. Now the things which I write unto you behold before God I lie not Paraphrase 20. Of the truth of all this that I say I call God to witnesse as in a matter of greatest weight on the belief of which the profitable discharge of my office and reception of my labours very much dependeth 21. Afterwards I came into the regions of Syria and Cilicia Paraphrase 21. After this I went by admonition from God Act. 22. 17 18. to Caesarea which is in Syria see note on Mat. 16. c. and thence to Tarsus my native city in Cilicia Act. 22. 3. Act. 9. 30. 22. And was unknown by face unto the Churches of Judaea which were in Christ Paraphrase 22. And all this while I was not so much as known to the Churches of Judaea that had received the faith that is to those other beside that of Jerusalem mentioned v. 18. All which I have said to shew what was undertaken v. 11. how farre I was from receiving instructions from any other but Christ himself v. 16. 23. But they had heard onely that he which persecuted us in times past now preacheth the faith which once he destroyed Paraphrase 23. All that they knew of me was that they had heard of my preaching the Christian doctrine which I had persecuted 24. And they glorified God in me Paraphrase 24. And they magnified the name of God for this mercy of his wrought in my conversion Annotations on the Epistle to the Galatians Chap. I. V. 2. Brethren which are with me The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren doth oft signifie no more then believers Christians but here being joyned with Paul in the writing of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the brethren with me it seems to denote those that accompanied S. Paul in his travails assisted him in the preaching of the Gospel such as Timothy and Clemens Phil 4. 3. and the rest who are there called his fellow-labourers Thus Phil. 4 21. The brethren that are with me seem to signifie being distinguish'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Saints v. 22. And thus in the Epistles to the Philippians and Colossians Timothy is joyned with him in the Inscription and Silvanus and Timotheus both in the Epistles to the Thessalonians and so the same probably here or the like though they be not named And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother 2 Cor. 8. 18. and c. 12. 18. is thought to be either Silvanus or S. Luke the constant companion of S. Paul for some time And so our brethren 2 Cor. 8. 23. V. 10 Perswade What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade men and God signifies must be taken from the like phrase in the Old Testament 1 Sam. 24. 7. where the Greek hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David perswaded his men with words where we read David stai'd his servants with these words The men that were with David were very eager to have him take the advantage against Saul and kill him v. 4. were ready to rise up against him to kill him v. 7. Davids speech to them took them off from this bloody purpose and that is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswading them appeasing pacifying them Thus is it the office of a Rhetor or advocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade that is to appease the judge to the client whose cause is pleaded to propitiate him So Mat. 28. 14. If the Governour hear of it that is of the souldiers being so negligent as to let Christ be stolne out of the grave which they were set to watch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will perswade him that is appease him obtain his pardon for you and as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will free you from all sollicitude of securing your selves from that heavy punishment that by the Roman Laws Martiall was due to the watch-man that fell asleep By which it is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to propitiate or gain ones favour to appease wrath or punishment to avert displeasure and so it is here to perswade men that is to say or teach those doctrines which will avert the displeasure of the persecuting Jewes which the Gnostick
also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helme withersoever the governour listeth Paraphrase 4. And so though a ship on the sea be a vast unwieldy vessel and in the power of winds and waves as we are of temptations to carry it violently before them yet the Pilot by means of the helm or stern a small part of an unconsiderable bignesse is able to rule it and turn it as he please 5. note b Even so the tongue is a little member and boasteth great things behold how great a matter a little fire kindleth Paraphrase 5. Again the tongue is one of the smallest parts of a man's body and yet makes a great noise doth a great deal of hurt stirres up faction and contention in the Church as a little fire ye know will set a whole house or any the greatest pile on fire 6. note c And the tongue is a fire a world of iniquity so is the tongue among our members that it defileth the whole body and setteth on fire the note d course◠of nature and it is set on fire of hell Paraphrase 6. And the tongue cannot more fitly be resembled then to fire for though it be but one and that a very small member of the body yet so it may be used as to set the whole society of men a church a kingdome a whole world on fire with strife and contention and all wickednesse infecting and poysoning the whole society setting all in combustion being it self set on work by the devil kindled by that fire that comes from hell 7. For note e every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind Paraphrase 7. 'T is in the power and skill of man as through all times we see to represse the violence and poyson of all other creatures to subdue and disarm them of their weapons and means of hurting mortally 8. But the tongue can no man tame it is an unruly evil full of deadly poyson Paraphrase 8. But the tongue is more hard to be subdued then any of these an irremediable author of many evils strikes and wounds and kills like the most venemous beast and no antidote is sufficient against it 9. Therewith blesse we God even the Father and therewith curse we men which are made after the similitude of God Paraphrase 9. And what a foul sin is it in a Christian or professor of piety to use this member to so distant offices to confesse with the tongue and acknowledge him who is both our God and our father and to judge and rasie at our Christian brethren who for that image of God they bear upon them are to be looked on and used with all kindnesse 10. Out of the same mouth proceedeth blessing and cursing My brethren these things ought not so to be Paraphrase 10. This contrariety of our practices is a most unchristian thing and ought to be reformed in you your profession of piety to God ought to have all charity to your fellow-Christians accompanying it 11. Doth a fountain send forth at the same place sweet water and bitter Paraphrase 11. No fountain can send forth two sorts of waters of so distant a nature so contrary one to the other sweet water to which the effluxions of our charity may fitly be compared and bitter water by which cursing was express'd Num. 5. 21. 12. Can the fig-tree my brethren bear olive-berries either a vine figs so can no fountain yield both salt water and fresh Paraphrase 12. Any more then one tree can bear the fruit that belongs to another tree 13. Who is a wise man and indued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdome Paraphrase 13. And therefore for them that despise and condemn others and take upon them to be the onely perfect men ver 1 2. the Gnostick Judaizers let them know wherein the true Christian knowledge consists even in doing all works of charity as well as piety with all meeknesse as that is opposed to pride of their own wisdome accompanying them 14. But if you have bitter envying and strife in your hearts glory not and lie not against the truth Paraphrase 14. But bitter emulation contention is farre◠from being a piece of spiritual wisdome and therefore if this be among you what is this but an hypocritical boasting or ye have little reason to boast or pretend that you are the wise or spiritual as the bitter contentious Gnosticks doe see v. 15. 15. This wisdome descendeth not from above but is earthly sensual devilish Paraphrase 15. This is quite contrary to the true celestial wisdome that Christ came to teach and infuse into us 't is that which first the love of the world secondly mens own carnal unregenerate hearts or thirdly Satan himself that professeth to be an enemy of all good men infuseth into them 16. For where envying and strife is there is confusion and every evil work Paraphrase 16. For there is nothing so ill that is sinfull be it sedition or disturbance of the whole State or Church and nothing so ill that is miserable no such curse to any community or unquietnesse to any particular person but it is certainly to be expected where emulation and contention have once entred 17. But the wisdome that is from above is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits note f without partiality and without hypocrisie Paraphrase 17. But the true Christian celestiall wisdome indeed may be known by these properties that it is first pure from all lusts and filthinesse so frequently practised by the Gnosticks secondly peaceable and so quite contrary to the contentious factious humor of the Gnosticks thirdly not rigid but gentle mild equitable receding from his own strict right in order to peace see note on 2 Cor. 10. a. fourthly very ready to believe any thing that is good of another or that may mitigate or alleviate his fault see note on 1 Cor. 13. c. fifthly abounding in all charitable works sixthly without all wavering or inconstancy or danger of falling off to the seducers or persecutors Gnosticks or Jewes or without making any difference a liberal distribution to all that want seventhly without dissimulation or appearing to be what they are not such as the false brethren 2 Cor. 11. 26. which brought such mischief on the Apostle 18. And the note g fruit of righteousnesse is sown in peace of them that make peace Paraphrase 18. But they that love and follow peace shall accordingly be repai'd the reward of the righteous the peace and all the mercies of God shall be their reward Annotations on Chap. III. V. 1. Be not many masters What the full importance of this admonition is 〈◊〉
the later times and that they were things of so strange and weâ—ghty 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— vigâ—lant and hopâ—â—â—tedfastly 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 â—elapsing 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling of blood but
and so are fitly said to detort these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uncertainty of the punctual time and some other such particulars to their own destruction to perish remarkably by this means This is no improbable meaning of these words compared with v. 3. from whence the rise of this discourse was taken And if it be here objected that this particular of the day and hour was more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood God having kept it a perfect secret to himself and so that this cannot be it which is here spoken of I answer that words of this nature are not so strictly to be taken as to be thought to signifie no more then hard For which it is said of him that trusts in riches that it is hard for him to enter into the kingdome of God that which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard Mar. 10. 24. is presently interpreted to be impossible not onely by the matter which is such but also by the similitude of the Camel entring through the eye of a needle v. 25. So when the Disciples complain of an hard saying Joh. 6. 60. it follows who can hear it that is no man can possibly be supposed to eat the Son of mans flesh and so hard is impossible there also that is morally so that which cannot be done without great impietie and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the forementioned interpretation are not absolutely impossible to be known because God my though he will not reveal it but which could not be understood supposing that God as Christ had said would keep it in his own power and reveal it to no man THE note a FIRST EPISTLE GENERAL OF JOHN OF the Author of this Epistle that it was John the beloved disciple the same that wrote the Gospel and the Revelation there hath never been any question in the Church of God which hath from all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any doubt received it into the Canon That he begins not as the other Apostles all save only the Author to the Hebrewes had done all their Epistles with his name and expression of those to whom he wrote by way of salutation may most fitly be interpreted by his customary practice in his other writings who in the Gospel scarce ever names himself but chuses to use some circumlocution as he that saw the disciple whom Jesus loved he that lay leaning on Jesus bosome and the like and begins his discourse without one word of formality or title or preface which all the other Evangelists had used In what year of Christ this Epistle was written is no otherwise certain then by what may be collected from some passages in it as cap. 2. 18. where it seems to have been a little before the great destruction which befel the Jewes called by other Apostles the day of the Lord and the last day but by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last hour or part of that day and again the true light already shining c. 2. 8. that is the Christian bright state turning out the Mosaical shadows or typical services which was finally to be done at the destruction of the Temple and now already was done in some part And the same again appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many counterfeit Christs and false Prophets that in that V. 18. he saith were then among them such as Christ tells us were to be the immediate fore-runners of that destruction Mat. 24. And accordingly the whole businesse of the Epistle is to encourage them chap. 1. 4. to confirm the faith and constancy of the Christian professors who were now solicited vehemently by these seducers and the Church torn a sunder in every place by the Gnosticks the followers of Simon who now denyed the reality of Christ's coming in the flesh and would no longer confesse a crucified Christ or venture any persecutions for that confession That it was called antiently the Epistle to the Parthians is affirmed by S. Augustine meaning thereby those converted Jewes which lived beyond Euphrates of which there were great multitudes saith Josephus Ant. 1. 18. c. 12. And to them it is not improbable it was written CHAP. I. 1. THat which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life Paraphrase 1. That which from the beginning of the world was in the decree and purpose of God and was afterward foretold by him but by us the Apostles of Christ heard from God speaking from heaven and really beheld and looked on by us known and testified by all our senses concerning Christ and the Gospel of Christ shewing us the way to life eternal 2. For the life was manifested and we have seen it and bear witnesse and shew unto you that eternal life which was with the Father and was manifested unto us Paraphrase 2. Which Christ and which Gospel were revealed unto us visibly and discernibly of which I can testifie as an eye-witnesse and do therefore now declare to you Christ the fountain of eternal life who from all eternity continued with the Father and at â—ast became man and was clearly revealed to us 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ Paraphrase 3. What I say we know thus assuredly that we make known to you that you may partake with us in it and that participation be of all others the most blessed desirable participation see Act. 2. c. a participation of knowledge and grace and immortality and that with God himself through Christ Jesus 4. And these things we write unto you that your joy may be full Paraphrase 4. This Epistle and in it this testimony doe I write unto you for your encouragement in the profession of the Gospel which many Gnosticks and false Christs are apt to shake you out of 5. This then is the message which we have heard of him and declare unto you that God is note a light and in him is no darknesse at all Paraphrase 5. And this is the summe of the Gospel preached by Christ which we now testifie unto you that all purity is required of you that all God's commands are pure and that there is nothing which hath any degree of impurity in it which God in Christ doth not now abominate but on the other side a farre greater purity now required then before which may sufficiently are you against all the deceits of the Gnosticks which under the notion of Christian liberty are apt to lead you into all the impurity in the world 6. If we say that we have fellowship with him and walk in darknesse we lie and do not the truth Paraphrase 6. If we say we are partakers
of his purity or have any likenesse or conformity with him and live in any impure course as the Gnosticks doe we neither speak nor act according to the Gospel which prohibits and interdicts all such wayes as they daily and avowedly practice 7. But if we walk in the light as he is in the light Paraphrase 7. But if we live pure lives as he is perfectly pure then we partake with Christ of his graces and resemble him in his purity see v. 3. and v. 6. and the death of Christ is beneficial to us who thus imitate his purity and cleanse us from all the guilt of past sins and present infirmities 8. If we say that we have no sin we deceive our selves and the truth is not in us Paraphrase 8. All these mens pretensions to perfection are a perfect cheating of themselves Whosoever conceive as the Gnosticks doe calling themselves The perfect c. that such actions as are done by them are reconcileable with persection or innocence they most miserably deceive themselves and must know that they are so farre from any state of perfection that they act quite contrary to the rule which the Gospel gives for the regulating of mens lives 9. If we confesse our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse Paraphrase 9. The only way is to repent and acknowledge what we have done amisse and then God having promised pardon to all humble penitents upon sincere reformation is obliged in fidelity and justice to make good this promise to you to free you from all punishment of sin and no other course but this will render you capable of his mercy 10. If we say that we have not sinned we note b make him a lyar and his word is not in us Paraphrase 10. Nay they that live such lives as these men and yet pretend to perfection do not only lie v. 6. deceive themselves v. 8. but proceed farther and make God a Iyar who having sent Christ into the world to reveal his will to give certain rules of life to define what is now sin and what is not hath universally defined such actions as are committed by these pretenders to perfection to be horrible and damning sins and therefore they that doe thus and yet thus pretend give God the lie and manifest how farre they are from obeying his commands living according to Gods will Annotations on Chap. I. V. 5. Light The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light is a figurative expression to signifie the most perfect immaculate purity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknesse is directly the contrary mixture of all impurity The affirming of which concerning God that he is perfect purity without any mixture of impurity is no such strange thing as that the Apostle should introduce it with so much ceremony as here we see made use of That which we have heard and seen which we have looked on and our hands have felt V. 1. What we have seen we declare V. 3. and This is that message which we declare V. 5. That which all this solemnity was thought fit to introduce was certainly somewhat either doubted of and questioned by the doctrines or opposed and resisted by the lives of those to whom he writes And that which seems most probable to be the full importance of it is in the general to denote the great perfection of purity which is now commanded in the Christian law and more particularly the great obligation that lies upon Christians not to make that profession or pretence or excuse for the favouring themselves in any degree of liberty or impurity Christ came certainly from God to declare his will unto us that God a God of all purity and consequently his commandments which Christ came to reveale like himself made up of severe rules of purity And then how contrary to all piety and Christianity must the Gnostick infusions necessarily be which allow and practise all impurities and make them a special part of their religion and call themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and knowing men beyond all others and living in a sink of all uncleannesse say they have not sinned for all this ver 10 V. 10. Make him a lyar What it is to make God a lyar hath no great difficulty in it it is certainly to deny the truth of that which God hath somewhere affirmed and so 't is used c. 5. 10. The greater question is wherein the truth of this affirmation here is founded that if we say we have not sinned we thus deny the truth of what God hath affirm'd or give God the lie The best way of deciding this will sure be taken from the Context where v. 6. the foundation of this speech is laid There it is If we say we have fellowship or partnership with God and walk in darknesse we lie and doe not the truth There certainly we may discern who are the we that are here spoken of viz. not the Apostle and the pious Christians for the first person doth not alwaies signifie so but is used to personate any other that the Apostle would speak of see Rom. 7. Note d. but those that are supposed to walk in darknesse that is to go on in unchristian sinnes and yet to pretend partnership with God that is to a state of great innocence and perfection These are certainly the Gnostick-hereticks whose character that is to live in all carnality and uncharitablenesse c. and yet to pretend themselves to be the most perfect men Of those he there saith that they lie notoriously their foul actions and pretensions to perfection are very contrary and they doe not the truth they live contrary to that rule of life which as Christians they have received to live by To these same persons he proceeds ver 7. to tell the positive truth contrary to their lie that if they walk in the light that is live Christian lives of purity and charity then they may truly be said to have partnership with him as the King's MS. seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as is most agreeable with v. 6. that is to be blamelesse pious perfect men and then for any frailties or forsaken sins the blood of Christ is accepted as a sacrifice of expiation for such This is again said both in the former and latter part of it ver 8 9. but with some little change of the phrase which must be interpreted by analogie with the former If we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not that is all one with the precedent we have partnership with him for sinlenesse is that property of Gods which they pretended to be communicated to them and then though there be nothing in that verse answerable to their walking in darknesse ver 6. Yet the persons being still supposed the same that are
spoken of in both verses the impious carnal Gnosticks this of their wicked lives is supposed in the 8 th verse having been already ver 6. sufficiently express'd and so as of them whose lives of carnality and pretensions of perfection were so contrary it had been affirmed ver 6. that they lie and doe not the truth so in that 8 th verse 't is said with little change they deceive themselves and the truth is not in them which only adds to the former the consideration of their danger that they thus brought upon themselves they flattered themselves to their ruine whereas v. 9. If they would acknowledg their sins and danger and forsake them and flie to God for pardon upon repentance he having promised it to such would be faithfull and just to forgive them their sins would deal with them according to his promise And then follows v. 10 If we say that we have not sinned which is directly all one with we have not sin v. 8. see Ntoe on c. 3. a. that is if these men that thus live pretend still that they are the perfect as of their followers in Irenaeus we read that they called themselves the spiritual and affirmed that all the foulest actions did no more pollute them then gold was polluted by being in the mire or the sun beams by shining on a dunghill they make God a lyar which is an addition to their lying first ver 6. and then deceiving themselves v. 8. and so frees these repetitions from tautologie that is directly give God the lie who hath every where declared such actions as these men practised confidently abominable pollutions c. to be most vile and most punishable sins And so this appears to be the full meaning of this verse and being so leaves no place of disputing from hence whether of any regenerate man it can be said at any time that he hath not sinned in that notion which belongs to that phrase in these Epistles of S. John and is explained Note a. on ch 3. to belong to wilful advised deliberate sin for sure these Gnostick soul livers were farre from regenerate men That this is the full meaning of the place will farther appear by the words immediately subsequent ch 2. 1. These things I write unto you that ye sin not which are very fitly adapted to this purpose for there is no such way to perswade men not to fall off into those soul sins that now solicited them as this of undeceiving them in this point and assuring them that if they lived Gnostick lives they should never be deemed perfect men which as long as they entertained themselves with any hopes of nothing could convince them of the necessity of so saking them Whereas any other way of understanding the place would not tend to that end of exhorting and warning them not to sin For if it were to be understood of all the best mens being guilty of sinne how could that be a way of inforcing on them their duty of not sinning Many more arguments might be used by refuting all other imaginable interpretations of this place to confirm this but this one of the Context may be sufficient which accordingly in the next Chapter pursues the same subject more expresly Hereby we know that we have known him that we are true Gnosticks indeed and not those that falsly assume that name truly perfect men such as Christianity was designed to make us if we keep his commandements v. 3. practise those vertues of purity and charity which Christ commandeth and then v. 4. just as here in this Chapter but more largely and explicitly then in this verse He that saith I have known him that is calls himself a Gnostick perfect man and keepeth not his commandements lives so contrary to the rules of piety and purity and all Christian vertue as these pretended Gnosticks doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lyar just as c. 1. 6. we lie and the truth is not in him as c. 1. 8. the truth is not in us But who so keepeth his word v. 5. that is lives according to the strict commands of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this man hath the love of God been truly perfected he may on some grounds of truth pretend to perfection of charity toward God to which these Gnosticks falsly pretended and so was the occasion of all this discourse of pretended perfection when men live in vile sins as after of that perfect love which if truly such casteth out fear ch 4. ◠CHAP. II. 1. MY little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father Jesus Christ the righteous Paraphrase 1. My tender Christians I write this to you which I have last written v. 6 7 8 9 10. see ch 1. note b. to deterre and forewarn you of this deceit that so many are now fall'n into that you may not be drawn away into the heresie and impurities of the Gnosticks either by following them into unclean bestial sins or by depending on and pretending to such a perfection in your selves which may secure you in any one act of deliberates sin but that if you have fallen or shall fall into any such act that then persently you confesse it and forsake it freely and lay hold on Christ who for your encouragement you may know is on God's right hand acting as an advocate for those that have sinn'd and now reform and amend their lives and when the Church praies to him for any laps'd sinner he is just and faithfull to perform his promise to hear the Churches prayers and to present them to his Father and to manage all that belongs to such to their best advantage 2. And he is the propitiation for our sins and not for ours only but also for the sins of the whole world Paraphrase 2. And he having entred by blood into the holy place that is having died for us and gone to heaven where he is now invested with power which he exerciseth in our behalf is a powerfull means of reconciling God to us of obtaining free pardon for our sins on condition of our giving of our selves up to new life and not for ours onely but for all the sins of all the world of men on condition of faith in Christ and new life 3. And hereby we do know that we know him if we keep his commandments Paraphrase 3. And this is a character by which it may be discerned whether we truly know Christ or no as the Gnosticks call themselves by that name which signifies knowledge 1 Tim. 6. 20. that is whether we have a right notion of Christ as he is our advocate v. 1. and propitiation for our sins v. 2. and of his Gospel or no viz. if we do what he commandeth us to do live obedient to the directions of Christ see note on c. 1. b. 4. He that saith I know him and keepeth