encrease of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming into the world see Joh. 12. 46. I came a light into the world directly parallel with this here Only here it is to be observed that this coming into the world doth not referre to Christs birth in the world but to the manifestation of him to the world his entring on his office of preaching the will of God to them So as his coming may be all one with his being sent that is his Commission from God to declare his will unto the world as Joh. 8. 42. I came not of my self but he sent me So c. 18. 37. For this was I born and for this I came into the world where as coming into the world differs from birth so is it in the next words specified what it peculiarly belongs to I came into the world that I may bear witnesse to the truth Thus it is used in the other word sent of the Apostles where it cannot possibly by understood of their birth Joh. 17. 18. As thou hast sent me into the world so also have I sent them into the world So 1 Tim. 1. 15. Jesus Christ came into the world and here Joh. 11. 27. I believe that thou art Christ the son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cometh into the world which was certainly designed by Martha as an expression of her belief that he was the Messias V. 13. Born not of blood To be born of any thing signifies to receive his beginning or principle of life and motion from any thing and so here to be born of God is to have received some speciall influence from him and proportionably to be a son of God is that state which is answerable to such a principle a life proportionable to such a beginning that higher pitch of Christian living now under the Gospel And in oppostion to that First those That are born of blood which is the livelyest expression of our corrupt birth or naturall estate are those that live the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that natural heathen first life saith Clemens Alexandrinus the life of the naturall man Secondly Those that are born of the will of the flesh are carnal men those that follow their own vicious carnal will and Thirdly Those that are born of the will of man though literally that may note those that are adopted by man yet by way of Accommodation and so as may be agreeable to the former phrases they seem to be those that by the influences of that higher rational principle live according to the rule of rational nature that is of unregenerate morality to which the rules of Christs law superadding much of light and perfection the believers and receivers of Christ are here defined to be those that live according to those rules that higher principle and so are said to be born of God and not according to any of these lower states V. 14. Dwelt What is meant by Gods being said to be present or to appeare in the Old Testament hath been express'd Mat. 3. k. to wit that the Angels which are the courtiers of heaven doe appear as they are wont to doe in some shining glorious manner This is wont by the Hebrews to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation or presence of God and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing So Num. 16. 10. the glory of the Lord appeared and v. 42. the cloud covered and the glory appeared and God speaks from thence So when the glory is said to be departed from Israel 1 Sam. 4. 21. 't is clear that by glory is meant the presence of God which was signified by the Aâ—k and so in many other places see Note on 1 Pet. 4. f. and 2 Pet. 1. 3. and 17. Rom. 9. c. So Rev. 21. when it had been said of the New Jerusalem that 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of God with us v. 3. that being repeated again v. 11. is said in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the glory of God See Rev. 21. 23. also And because this appearance of God in the flesh was the most visible permanent and so remarkable appearance wherein he ever exhibited himself among us therefore it is that here 't is express'd as it were by the Schechina by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had his Tabernacle pitch'd among us the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming immediately from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and differing from it only by the Greek termination agreeable to that Prophecy of Noah Gen. 9. 27. in the Targums understanding of it that God should dwell in the tents of Sem that is saith that Chaldee Paraphrast that his Schechina should inhabite in the tabernacle of Sem. The same is express'd here again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other part of the verse the glory and so most probably 1 Pet. 4. 14. and Joh. 12. 4. which is the other expression of the presence of the divine majesty and accordingly Procopius on Isa c. 40. interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord to be the son who saith he is above all creatures of the same divinity with the father but especially being man is capable of this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. always working miracles and transforming the creature by his word and bringing salvation to all at this his appearance Tit. 2. 11. For though this incarnation of Christ was the greatest humbling of him yet was it neverthelesse the greatest manifestation of his glory never so much of the Divine power and glory was seen upon the earth as in this Thus Joh. 2. 11. Christs working miracles is said to be the means of manifesting his glory that is of evidencing the inhabitation of the God head in them Ib. As of the only begotten For the signification of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostomes note is worth reciting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a note of similitude or comparison but of confirmation and unquestionable definition as if saith he the Evangelist had said we saw his glory such as became and was fit for the only begotten and true natural son of God the king of all To the same purpose saith Adrian in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Scripture p. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two ways First By way of comparison And Secondly Of confirmation and as an instance of the latter he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly God is good to Israel Psael 73. 1. and this text where saith he 't is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the true only begotten son V. 15. Was before me What is the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the New Testament may here be fitly defined 1. It signifies in many places being spoken of a person or
this world and all I beseech for them is not that they should be taken hence from preaching it to the world but preserved constant in all affliction that they fall not off from thee nor miscarry in the approaching danger see v. 12. c. 18. 9. but live to testifie thy truth to the world 16. They are not of the world even as I am not of the world Paraphrase 16. They will not be for the world to like or entertain any more then I have been 17. Sanctifie them through thy truth Thy word is truth Paraphrase 17. Be thou pleased therefore to set them apart to fit them and consecrate them for the preaching of thy truth the Gospel See v. 19. and S. Chrysostome 18. As thou hast sent me into the world even so have I also sent them into the world 19. And for their sakes I sanctifie my self that they also might be sanctified through the truth Paraphrase 18 19. For to this office and undertaking they are sent by me as I was by thee see c. 20. 21. therefore I intercede and withall I offer my self up a sacrifice for the consecrating of them that they may doe as I doe venture their lives in the preaching thy will and by this offering of mine as the ceremony of their consecration be consecrated or set apart for that function 20. Neither pray I for these alone but for them also which shall believe on me through their word 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me Paraphrase 20 21. And what I beg for them I beg also for all succeeding believers which shall by them hereafter be brought to the faith and succeed them in the government of the Church that they also may accord and continue uniformly in one faith and doctrine that which I from thee have taught and this by obeying our example following the copie which we have set them by agreeing one with the other in all things that so this agreement of all thee and me and them may be a powerfull means of convincing the world that I am sent by thee which the diyisions and dissensions of my disciples may bring into suspicion 22. And the glory which thou gavest me I have given them that they may be one even as we are one Paraphrase 22. As for my disciples to whom he returns again the 20th and 21th verses being included in a parenthesis see c. 6. note d. To this end I have furnished them with the power of working miracles called the glory of God c. 11. 40. and the glorious things done by him Luc. 13. 13. that they may preach this doctrine Doe thou therefore sanctifie them also that as I have been able to doe whatsoever works of power thou are able to work so they may be able to doe also through the presence of our power working in them 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as hast thou loved me Paraphrase 23. I working in and enabling them as thou dost me that they may be thus sitted and consecrated to their office in being partakers of the same miraculous power and through zeal to thy truth conferre all their endeavours to the propagating thereof And this as it may appear to be an effect of thy favour toward them in like manner as it was to me will be a means of convincing the world that thou hast sent me and in like manner them also because such power can be had from none but thee 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world Paraphrase 24. And for all that thus sincerely come from thee to me which from being thy servants come and receive and believe in me see c. 6. note d. obey my message also for them I pray that they may follow me to heaven that they may manifestly see the honour wherewith thou hast magnified me an effect of thine infinite love toward me before all eternity and not look on me any longer as a mortall passible man such as now I am see v. 5. 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me Paraphrase 25. And yet for all this righteous Father the rulers and great men of the world doe not acknowledge thee after all thy goodnesse to them as appears by their not receiving of me who am sent by thee But as I have received the Revelation of thy will known thy secret counsels so though the world have not yet these disciples of mine for whom I now pray have been convinced and acknowledge that I come from thee 26. And I have declared unto them thy name and will declare it that the love wherewith thou hast loved me may be in them and I in them Paraphrase 26. And therefore I have revealed thee and thy attributes and purposes to them and will doe so still that as thou hast express'd thy love to me so I may expresse mine to them and enable them to work the same works that I am able to work CHAP. XVIII 1. WHen Jesus had spoken these words he went forth with his disciples over the brook Cedron where was a garden into the which he entred and his disciples 2. And Judas also which betrayed him knew the place for Jesus oft times resorted thither with his disciples Paraphrase 2. knew that to be the place where Jesus used to be and where he would be found at this time 3. Judas then having received a band of men and officers from the chief priests and Pharisees cometh thither with note a lanthorns and torches and weapons Paraphrase 3. Judas therefore furnishing himself with a band of souldiers and some of the ministers of the Sanhedrim cometh to that place with candles and lamps many of both sorts which though it were full moon might yet be needfull by reason of clouds and withall weapons to apprehend when they had found him 4. Jesus therefore knowing all things that should come upon him went forth and said unto them Whom seek ye Paraphrase 4. Jesus therefore knowing all that was done by them and what was approaching to him 5. They answered him Jesus of Nazareth Jesus saith unto them I am he And Judas also which betrayed him stood with them 6. As soon then as he had said unto them I am he they went backward and fell to the ground Paraphrase 6. the souldiers c. 7. Then asked he them again Whom seek ye And they said Jesus of Nazareth 8. Jesus answered I have told you that I am he If therefore ye seek me let
popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâ—llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signâ—fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to
capable of being heightned and changed to the better by Christs reformation it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faultless v. 7. and therefore when God designs to reform it he doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. complaining of the defects of it and incompetency toward the end And then this New Covenant which was to be introduced in stead of it is set off and illustrated by the opposition to it But this is the Covenant which I will make with the house of Israel after those daies or in the latter daies that is at the coming of the Messias saith the Lord c. which as it is evidently a notation of the Second Covenant betwixt God and the whole Christian Church and so sufficiently removed from this of New Light so can it not be applied to any peculiar gift of Prophecy of Preaching c. appropriated to some men but must have such a notation as will be common to the whole house of Israel in the Antitype that is to all Christian professors not only the Saints of God for with all such is the Covenant made in this gracious manner though many of them doe not perform their parts the condition of it for otherwise they could not be said to count the blood of it an unholy thing Heb. 10. 29. The plain meaning of the words is that it is a most gracious Covenant that God now meant to make with Christians and the graciousness of it was to consist not only in the abundant mercy and pardon for sin which there would be afforded v. 12. above what the Mosaical purgations and other observances could pretend to but especially in the agreeableness of the precepts to the mind of man to the humane rational soul there should be no need of taking such pains as among the Jews was taken to instruct men in the multitude of observances required of them which yet under Moses was absolutely necessary because the things commanded were such as unless they had been known to be commanded by a Divine Law-giver and to that end frequently inculcated to that people no man would have discerned himself obliged to perform but the duties now required by God of inward purity not of external circumcision and purifications were of their own nature able to approve themselves to a rational creature as most excellent and most eligible written as it were in every mans own heart if he would be patient to consult them there And then as this can no way be applied to New Light save as that signifies the light which Christ brought with him when he came into the world to inlighten every man viz. the constant establish'd duties of Christian life universally revealed by Christ's preaching and promulgating this Second Covenant so it belongs not to any extraordinary way of revealing or expounding this Covenant or any part or branch thereof there being no need of that after Christ had so plainly revealed it and commanded his Apostles to preach it over the world but onely to the agreeableness to the humane soul of that which was already revealed the matter of this Covenant The same also is the importance of the former words v. 10. I will give my laws into their minds and I will write them on their hearts that is The Laws which shall now be given the Christian Church as God's Covenant with them shall be laws of spiritual internal obedience for the regulating and subduing and mortifying of their affections impressed and inscribed on their hearts which must now be kept pure as the fountain from which all actions spring whereas the former Mosaical ordinances reached onely to the flesh or outward members and by that means did not conduce much either to inward or outward purity of the heart or actions § 9. Another sort of places there are which more immediately belong to the second branch of the pretension and that which is more frequently pressed the privilege that the Saints have by being such of understanding much more of the Will of God then any other can pretend to doe And a first ground is that of Joh. 7. 17. If any man will doe his that is God's will he shall know c. How little this place doth favour the pretenders of New light will presently appear 1. By considering what it is that here it is said that the pious man or the doer of his Fathers will shall know viz. whether the doctrine which Christ preacheth be of God or no. This was not matter of new Revelation but the doctrine which Christ had already revealed and published to the world and so could want no New light to make it known nay for the passing judgment of that doctrine thus revealed by Christ whether it were agreeable to the Will and sent by the appointment of the Father he had given them sufficient means to proceed and conclude regularly there was no need of any extraordinary discerning Spirit the Miracles which he did in the presence of all and the Voice from heaven at his Baptisme gave full authority to all that he said were matter of abundant conviction to all pious men that it was the good pleasure of God which he now taught and there was nothing more wanting to beget belief but hearts duly qualified with piety and humility which was necessary to render them a subactum sâ—lum a soil in which good seed being skilfully sown might take root and bring forth plentifully And that is the importance of the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will or take pleasure see Mat. 27. Note g. to doe his will the character of the pious man of that preparation of the heart which was required of fit men to a chearful entertainment of Christ's doctrine when it was already convincingly revealed to them Which indeed is but proportionable to what Hierocles and the Philosophers were wont to say of the necessitie of curing and purging the Eye before it would be able to behold a bright or illustrious object meaning the depositing of prejudices and prepossessions and passions and prides but especially of all habits of sin which while they are upon the soul are the blinding of it permit not practical truths especially those of an higher fourm such as those of Christ's requiring the purity of the Eye and Heart to have any admission with them according to that of Aristotle that as those which are of raw and unruly affections when they are taught Moral precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say them by road but believe not a word of them so the habit and custome of any vice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptive of principles makes men begin to question or not to understand those practical dictates which humane nature and common notions had furnished them with This advantage indeed very considerable toward the understanding of truths already revealed Humility and Piety hath above Pride and Impiety but as those that take themselves to be the onely
Saints of the earth have but a weak claim to one of these and perhaps as weak to the other which is never seated but in an humble breast so if they had the best claim of any men now in the world it would not raise or intitle them to the gift of Revelation any more then of Tongues and Miracles of New light then of speaking Arabick removing mountains or foretelling things to come § 10. Two other places there are in the next chapter Joh. 8. which sound as much for the interest of the Pretenders and signifie as little v. 31 32. If ye continue in my word c. ye shall know the truth and the truth shall make you free But that must be expounded by another idâ—ome of the Sacred dialect taken notice of and exemplified Mat. 9. Note d. when one thing onely being designed to be said another is premised preparative to it And so here to them that continue in Christ's word that is in constant obedience to it the promise is that the truth shall make them free that is that the doctrine of Christ being thus continued in shall procure them a most valuable freedome To which continuing in Christ's word the receiving the knowledge of the truth being preparative it is accordingly set down before it but not as part of the promise being necessarily presupposed in the condition Christ's word v. 31. and the truth being all one and the knowing it pre-required to continuing in it However nothing of New light can possibly be intimated by this knowing the truth but onely that which by Christ's preaching was made known unto them § 11. The second place in that chapter is v. 43. Why doe you not understand my speech Even because you cannot hear my word But that hath no more aspect on this matter then the former had 'T is only the rendring an account of the reason why Christ's expressions seemed strange unto them why they did not acquiesce in believe all he said unto them but still disputed against it viz. the disagreeableness of his doctrine to their carnal humors and fancies their impatience of such severe precepts as he came to propose to them § 12. Another ground is fetch'd from 1 Cor. 2. in many verses thereof which are sufficiently cleared and vindicated to their proper sense by the several Paraphrases upon them but especially v. 15. He that is spiritual judgeth all things c. But how little that belongs to the justifying this claim will soon be discerned by inquiring who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual there without question such an one as is said to have received the Spirit which is of God v. 12. Such were the Apostles and others of that time which by the descent of the holy Ghost were taught and instructed in all things which belonged to their office to reveal to the world to whom they had Commission to preach And of such an one there is no question but that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerneth all things comes to the knowledge of all those parts of God's will which have before been kept close with God as mysteries which the Angels knew nothing of but are now by Christ and his Spirit which saith he should teach them all things convincingly made known to have been the subject of the antient prophecies And the arguments that such an one useth to convince others being not fetch'd from humane reason or the Artist's Topicks of probation but only from proofs afforded by this Spirit of God Miracles gifts of Tongues Voices from heaven old Prophecies c it therefore follows that as he by these means comes to know these mysteries so no worldly wise man Philospher or the like called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal man before is qualified to argue or dispute against him And so this hath no propriety or peculiarity of aspect on these future times wherein as that which was revealed to those Apostles is sufficiently communicated to us by ordinary means in the writings of the Scripture so there can be no necessity or use of extraordinary § 13. Others are pleased to argue from 1 Joh. 3. 24. Hereby know we that he abideth in us by the Spirit which he hath given us But that will soon vanish if we observe the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit enlarged on in Note on Luk. 9. e. in many places of the New Testament for the temper absolutely or more strictly a gracious pious temper or disposition of minde and so the Spirit which he hath given us may there very commondiously signifie that gratious charitable disposition which being so eminently in Christ is by his example and his precepts recommended and by our continuing in his discipleship communicated to us and wrought in us The understanding it so in that place is very agreeable to the former part of the verse he that keepeth his commandements dwelleth in him and he in him that is every obedient servant of his continueth in Christ that is adhereth to Christ and Christ continueth in him and so he receiveth all gracious influences from him particularly that of charity or loving his fellow-Christians as Christ gave us Commandment v. 23. that special piece of Christian temper so largly exemplified and so strictly required by Christ of all his Disciples And so again we see the phrase used c. 4. 13. By this we know that we abide in him and he in us because he hath given us of his Spirit The ground of that speech is laid v. 12. If we love one another God abideth in us and his love is perfected in us that is our charity to others is an evidence of our continuing to receive divine infusions and influences from God for love or charity is such and that a proof that we have transcribed imitated that love which he hath exemplified to us for this is meant by his love being perfected in us as his sufferings are filled up and perfected in us when they are imitated by us when we suffer for well-doing as he did the end of a copie or pattern being this that we shoul transcribe it and so the taking it out imitating it as we ought to do the only way of giving it its due perfection And so that whole verse is but a Paraphrase on that speech of Christs By this shall all men know that ye are my disciples if ye love one another Christ bringing his scholars and followers up in the practice of this duty beyond all others And upon this is built that which immediately follows and so it must be interpreted by it By this we know that we abide in him and he in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or that he hath given us of his Spirit that is this is a sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we may conclude our living like disciples of his our not having forsaken him as other uncharitable Gnostick hereticks appear to have
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is ordinarly used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
their own confession he had evidenced his Power Will sufficiently in giving them streams of water out of the rock and v. 42. they tempted God c. which is explain'd v. 43. by They thought not of his hand and of the day when he delivered them how he had wrought his miracles in Egypt v. 44. i. e. by their forgetting or not considering the arguments they had had for the beleiving and depending on him and so again after he had cast out the nations c. done all for them imaginable yet v. 57. they tempted the most high God c. so Isa 7. when Ahaz saith he will not tempt the Lord the words signifie that he needed no farther arguments to ascertain him of the truth of what there was promised Where yet Ahaz seems to have spoken Ironically he will ask no more signes beleiving the thing impossible and therefore is reprehended by the Prophet for incredulity and wearying of God and making it necessary for him to give a sign v. 13 14. And thus clearly the phrase is used in this place where the Devil perswading Christ by casting himself down from the Battlement to make tryall whether God would deal with him as a Son i. e. preserve him or no Christ that needed no such evidences of his being the Son of God Mat. 3. 17. replies that this is that tempting God which is forbidden in Deut. So Mat. 16. 1. and Luke 11. 16. the Pharisees asking a sign from heaven to demonstrate that he was the Messias are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tempt Christ a note of their infidelity and so censured by Christ an evil and adulterous generation seeketh after a sign Mat. 16. 4. and beyond the miracles which he had already done among them he will now show those Pharisees no more but only that great convincing one of his Resurrection from the dead v. 5. Sometimes this phrase is used in a notion a little different from this not in relation to any promises of God but of any other part of his Will revealed notes any act of infidelity any contrariety to the revealed Will of God whether in point of Doctrine or Practice Of Doctrine so Acts 15. 10. When Peter had given them convincing evidences and arguments from the example of God toward Cornelius that God required not the Christian Gentiles to be circumcised he adds Now therefore why doe you tempt God to lay a yoake c. i. e. your continuing to desire to lay that yoake on the Gentile Christians after such evidences of Gods Will to the contrary is an act of infidelity and a kind of tempting of God So also of Practice 1 Cor. 10. 9. Neither let us tempt Christ i. e. let us not by our provoking sins dare God trie his patience whether he will make good upon us his threats against sinne so Mal. 3. 15. they that tempt God are all one with the proud sinners contumacious offenders which are also said to weary him c. 2. 17. Acts 5. 9. Why have ye agreed to tempt the Spirit of the Lord i. e. to commit a sin which is in effect a trying or experimenting whether the Apostles Peter c. had the Spirit of discerning their fraud or no and consequently of punishing V. 15. By the way That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Greek Isa 9. 1. whence this verse is cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest that dwell by the sea side Now for this whole place that is here cited out of the Prophet and said to be fulfilled by that which here happened it must first be remembred what hath been said Note on c. 1. k. That Prophecies besides the literal sense of them have sometimes another affixed to them to which when they are accommodated they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fulfill'd i. e. to have a more eminent accomplishment And so here For these words had in Isaiah c. 9. 1. a clear literal sense belonging to that time viz. That God having threatned by his Prophet a sore calamity to Judah and Jerusalem from Sennacherib King of Assyria begins in these words a little to soften it thus Neverthelesse the dimnesse or mist or twylight shall not be to her to whom the vexation shall be i. e. to Jerusalem which shall be thus afflicted according to the first time wherein he lightly afflicted the land of Zabulon and the land of Nephthali and the latter time wherein he more grievously afflicted the way of the sea beyond Jordan Galilee of the nations i. e. this that shall befall upon Judah though sharp shall not be comparable to either of those two other the First the more tolerable of the two when Zabulon and Nephthali c. were carried into captivity by Tiglath-Phalassar King of Assyria 2 Kings 15. 29. the Second not them come which should be much more heavy when the rest of the tribes should be carried away by Salmanassar into Assyria 2 Kings 17. The people that walk in darknesse i. e. Judah and Jerusalem wasted and besieged by Sennacherib have seen i. e. should see a great light i. e. have an illustrious remarkable deliverance the siege being raised by an Angel and Sennacherib's army destroy'd and to them that were in the shadow of death i. e. expected verily to be destroyed hath the light appeared i. e. this deliverance is befall'n This whole passage belonging to that matter is here by the Evangelist applied to Christ's preaching in the borders of Zabulon and Nephthali only by way of Accommodation This preaching of his being the great light and the state of ignorance that before they were in the shadow of death and the darknesse All the difficulty is to give any account how this should here be applied to Zabulon c. when in Isaiah they were not to have this deliverance but only Judah and they were only mention'd to comfort Judah that they were and should be more terribly afflicted then Judah and had none of the light or comfort But the account must be that such Prophecies as these thus accommodated to Christ are accomplish'd in an higher sense then that wherein they were literally spoken and here this light i. e. the preaching of Christ came and shone on these as well as on Jerusalem nay in the first place before he went thither and consequently in the application here the great light is applied to them though in the letter of the Prophecy it belonged not to them Which being perfectly true is all that is said by the Evangelist only the words of the Prophet not in the literal but an higher sense applied to them by way of Accommodation which differs from the citation of a testimony To which this may also be farther added that now that land of Zabulon and Nephthali was not inhabited by Israel for they were carried captive never to return again 2 Kings 17. 20 23. and none left but the tribe of Judah only 18. and so that
Temple is here assuming a greater liberty for his Disciples from his presence and the necessity of their service to him then belonged to other ordinary Jews in all cases or then the Temple could give any servants of the Temple but also by the use of this phrase of son of man for Christ in Daniel c. 7. 13. and in every other of the 88 repetitions of it in the New Testament And although by the words as they are in S. Mark c. 2. 27. the contrary seemeth not improbable where the ground of Christs affirming that the Son of man is Lord of the Sabbath is because the Sabbath is made for man as if the Sabbaths being made for man did conclude him Lord of it and consequently that he was Lord for whom it was made that is Man in common and not Christ yet to this the answer is ready that the case of which Christ there and here speaks being for the necessary use and good of man plucking and eating for necessity and preservation of life That may be very fitly referr'd to by Christ when he saith The Sabbath is made for man so that the phrase for man shall signifie for the good of man import that the Sabbath being designed for the good of man could not reasonably be conceiv'd to oblige him to any thing so contrary to that as is starving or debilitating of nature so as to render him unable to discharge the duty of the calling And from thence that former conclusion of mans being Lord of the Sabbath will not follow because man is not Lord or free disposer of all those things that are for his good for even all the morall precepts of God also are for mans good and the King is said to be for thy good yet is not he subjected to thee as to a Lord no more then the morall law can be dispens'd with by thee The only proper conclusion from this notion of the Sabbaths being made for man will be this that he that made a positive law did not oblige to the observance of it in such cases which are for the good of man as works of mercy which being part of the morall eternall Law he preferres before the performance of these positive Lawes which respect his own service v. 7. and so that the Law of the Sabbath at the very making of it was not design'd to have force in it to bind men to strict rest in some cases as those v. 5. of the necessary services of the Temple and what is done here was for the service of Christ who is greater then the Temple And so still Christ that son of man who comes to doe good in the world is in any reason so Lord of the Sabbath as that he may use it which way he will for the use and good of man and thus God did alwaies appoint it to be used so as the Rest might be broken when any Morall good requir'd it And so likewise the strict abstaining from eating till the sixt houre or till their solemn service was performed which is said to have been observed among the Jews upon their Sabbaths at least their great daies and that custome referr'd to by S. Peter Act. 2. 16. when it being the day of Pentecost as this also was see note on Lu. 6. a. he proves that they were not drunk as they were accused because it was yet but the third not the sixth hour of the day before which they knew they did not use to eat or drink And this seems to be the quarrell that the Jewes had here to the Disciples that on the Sabbath day they eat before the time not that the rest was broken by rubbing the eares of corn Of this therefore saith Christ that were it never so much a part of the law or custome of the Sabbath yet in case of necessity which implied charity it was not of force And thus the Jewes to whom Christ spake understood his speech as appears by the question that next follows v. 10. whether 't were lawfull to heal on the Sabbath day that is whether in this case of curing God had permitted working or doing any thing on the Sabbath which Christ answers distinctly that the life or safety of one sheep according to their own doctrines much more of a man is to be preferr'd before the observation of the Sabbath One other sense is affix'd to these words as if by this phrase of the Son of mans being Lord of the Sabbath Christs power of abolishing the Sabbath were here asserted by him But to this I conceive this place doth not belong For although there is litle reason to doubt of Christs having this power yet if Christ had spoken upon that head of his power to abolish the Sabbath then 1. he would not have defended his action by that which was already while that law was in force continually practised among them which of you having c. And 2. if he had once asserted the abolition of the Sabbath the Pharisees would have needed no other lesser argument nor consequently have asked that other question to get matter of accusation against him v. 10. To which again Christs answer is the same as to the former For to both his only answer is that God preferrs acts of Charity before the outward strictnesse of Sabbatick rest To that belongs his saying Joh. 5. 17. that his Father worketh till now and he worketh that is that God the Father at the creating of the world did not so rest on the seventh or Sabbath day but that he worketh ever since in the acts of conservation and providence as he did then in creating on the six daies and accordingly in imitation of him v. 19. Christ may fitly doe the like doe cures that is preserve c. As for any distinct text in the Gospels for Christs abrogating the Judaicall Sabbath there is no more reason to expect it then the like for Sacrifices or Circumcision or the Judaicall Priesthoood the substance being come and the Temple and that people destroyed the ceremonies or shadowes Col. 2. 16 17. as farre as they were such ceased of their own accord and no farther are they now abrogaâ—ed having never been obligatory to any but that people V. 18. Chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to preferre before all others as to choose or assume to any office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take to my self in Phavorinus but in Isaiah whence this verse is cited 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sustain which seems rather to belong to it that of chosen being after mention'd there and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved here Ib. Judgement The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place seems to signifie the whole Gospel the true religion the true way of worshipping obeying God the whole will of God under the Gospel and either is to be rendred Truth out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
remission not that they that were here guilty should never after repent or upon repentance be accepted This is not said here or in any other place but rather the contrary is every where affirmed in the Scripture which offereth Repentance to all and that so really that by the grace of Christ and the Holy Ghost assisting his word they may receive it and promiseth pardon to all be they never so great sinners so they doe amend their lives sincerely and lay hold on Gods mercy in Christ and this is particularly apply'd to those Pharisees by force of Christs prayer for his crucifiers which was certainly heard Father forgive them that is deny them not the means of forgivenesse the power of Repenting and forgivenesse if they shall repent And accordingly the Apostles after teach that God had exalted Christ to his right hand to give repentance unto Israel Act. 5. 31. that is to all Israel Act. 2. 36 and 38. and particularly those crucifying rulers Act. 3. 17. whose ignorance is there as on the crosse by Christ urged to make their case the more hopefull not that it was not notoriously vincible and criminous but that they had not yet received all those means and methods of the Holy Ghost for their conversion the greatest of all being yet behind the raising up Christ from the dead to be such a sign to move them as Jonas was whereupon v. 38. c. he tells them that that only sign more they should have though they were a malitious and adulterous generation and when that was witness'd by the descent of the Holy Ghost upon the Apostles and the preaching and miracles wrought by that descent then they that come not in to Christ shall never be forgiven nor be capable of any farther means of working Repentance in them this being indeed the last that should ever be allow'd them Ib In this world c. This phrase seems to referre to a perswasion of the Jewes that some sins which could not be forgiven upon their sacrifices whether their daily sacrifices or that on the great day of Expiation and so are irremissible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this age might yet be remitted and pardon'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that to come which sometimes signifies among them the age of the Messias sometimes the state after death see note on Lu. 1. 0. But of this sin unrepented of saith Christ there is no place for any such hope That opinion of yours that every Jew hath his part in the age to come as that notes the age of the Messias there being now no farther Messias to be look'd for by you shall stand you in no stead if you stand out impenitently against all this light and manifestation of divine power now evidently testifying that I am the Messias And for the state after death when that comes and your sentence is once past there will be small hope of relief or release for you V. 36. Idle word The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bear proportion in sense to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies vain indeed but frequently false because that which is false wants the solidity and substance of Truth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and lyes Prov. 30. 8. Or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the words are without deeds agreeing to them Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain speech Eph. 5. 6. is not unprofitable but false speaking such as with which they are advised that they be not deceived But 't is farther observable from the Scripture style mention'd Note e. which uses to signifie more then the words literally import that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfruitful Eph. 5. 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain doe signifie not only the negation of but contrariety to all profit that is the greatest wickednesse and so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here The advice of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be more desirable to thee or choose rather to cast a stone at an adventure then an idle speech where it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at least a rash speech and such as from which a man himself or others may as probably receive some considerable hurt as from a stone rashly cast we have reason to expect And accordingly in this place R. Stevens mentions another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every wicked word Thus will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil things v. 35. and thus it may referre to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for reproach and contumely c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime not every word which tends not to some special end of Christian edification appears by the next verse where they are affirm'd to be such as for which under Christ men are sure to be condemn'd and not by evil works or actions only V. 44. Three dayes c. That Christ was not in the earth three nights it is clear and therefore the way of interpreting this place must be taken from a figure which expresses one whole thing by two parts of it Thus the heaven and the earth in S. Peter 2 Pet. 3 7. see Note e. signifie the world And the natural day consisting of night and day and beginning among the Hebrews at Evening is here meant by this phrase night and day and so Christ is said to be three dayes and three nights in the earth though the first natural day he was not in the grave any part of the night but the latter part of the Friday all Saturday and so much of Sunday as untill the Sun approached their Horizon The reckoning of Daies by the Jewes was by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening and morning which made up the naturall day so among the Athenians also see A. Gellius l. 3. c. 2. And as it is practised in the businesse of Circumcision which was precisely observed the eighth day if the child were born in one day though but half an hour before the end of it that is before the beginning or evening of the next that half hour was counted for one of the eight daies because say they legall daies are not accounted from time to time or from houre to houre so is it here that part of Friday wherein he was buried was the first day of this number Thus when Lu. 9. 28. 't is sayd about eight daies after Mat. 17. 1. and Mar. 9. 2. 't is after six daies that is after six daies complete the first and the last being not complete and so though numbred by one yet omitted by two Evangelists and accordingly the space of these very three daies of Christs lying in the grave untill his resurrection are
notation of the phrase as to behod the face signifies to wait attend as a servant Psal 123. 2. as a Minister to be ready at hand to doe whatsoever is commanded Thus in Elias Levita speaking of the word Mitateron he is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps facierum Prince of faces that is Angelus qui semper videt faciem regis excelsi c. an Angel which always beholds the face of the high King c. that is of God And both these put together make up the full sense of the words which yet farther note a more eminent sort of Angels V. 19. Shall aske It is somewhat uncertain what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here For that it is not in the Active which is ordinarily used for asking see c. 21. 22. is clear and if it be rendred in a Passive sense then it will be whatsoever they shall be required to and referre to the one or two that are taken v. 16. that is required to goe along with the admonisher which being here part of Christs institution it may consequently be said of it as a promise from Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it shall be unto them from my father that is my father shall give authority to that which they being thus called or required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall agree on The reason of which is given v. 20. For where two or three are thus assembled in my name according to my appointment there am I in the midst of them This hath that degree of appearance of truth that I thought fit here to mention it but not so much certainty as to put it in the margent or to impose it as the primary sense in the Paraphrase V. 23. Servants The servants here that the King or Lord is supposed to call to account seem to be those which are intrusted by him to negotiate for him such as are mentioned c. 25. 14. and Lu. 19. 13. And proportionably his reckoning with them here v. 24. is all one with that Mat. 25. 19. and the same phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both places which in S. Luke who calls him a King also as he is here c. 19. 5. is express'd by commanding his servants to be called that he might know how much every one had gained by trading that is what every man had gotten and had ready to bring him in above the money which he received That is there set down to be a very strange encrease one pound had been improved into ten v. 16. another into five pounds v. 18. and in S. Matthew five are encreased into five more two into two more And so in both Evangelists some such encrease is brought in by every one but only by him that had laid it up in a napkin and been perfectly idle done nothing with it Agreeably to this it here followes that one of these servants when he comes to be reckon'd with is found upon account to be endebted to his Lord ten thousand talents which at the rate of 750 ounces of silver to a talent and of five shillings an ounce arises to one thousand eight hundred seventy five thousand pounds a vast sum of money And that being required he was no way able to make payment and so was adjudg'd by his Lord as such debtors are wont to be sold c. upon this his petition to his Lord is that he will bear with him a while and he will repay him all that upon account was due unto him all the ten thousand talents And thereupon his Lord mooved with pity towards him not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 released him from that sentence of selling and imprisoning before decreed against him but also remitted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole debt the ten thousand talents for which he was cast into prison 'T is true indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used and rendred debt doth also signifie usury or interest and so might be thought to signifie here not the whole debt but only the interest that would be due for the forbearance of it for the space that he now desired To this also the words of the servant's request seem to incline which were only these that he would have patience that is grant him some time promising if he would to pay him the whole summe and not desiring the forgivenesse or remission of that But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies use yet it signifies a loane or debt also and so it is express'd to doe here v. 30. 32. 34. and the Arabick reads Colla mah alaihi all that was upon him all that he was lyable to or responsible for now that was plainly not only all the interest that his desired forbearance would arise to but even the principal it self For though the servant doth not beg the absolute remission of that but uses the ordinary forme of insolvent debtors which desire patience or release from prison and labour to encline the Creditor to that by fair promises that he shall lose nothing by them yet Gods mercy express'd by this of the Lords and the example set to us in the former passage v. 22. of plenary and absolute forgivenesse of what is already suffered and not only of what may follow will certainly extend it to the whole summe and not suffer it to be restrained to no more then the Creditors request the interest for forbearance And so the other part of the Parable his dealing with his fellow-servant doth demonstrate also for there that which he would not forgive was in all reason answerable to that which the Lord had forgiven him differing only in the quantity of it so few denarii on eight parts of an ounce to so many Talents and answerable to that is the brothers trelpasse against me in proportion to thy sins against God and that is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a word which is not capable of that ambiguity the debt v. 30. not the interest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that debt and therefore this is most reasonably to be pitch'd on as the meaning of the place and the Conclusion from thence this plain truth that Gods pardons here in this life are not to us Absolute while we become uncharitable to our brethren but according to the petition in our Lords Prayer answerable to our dealings with others and so conditional and are no longer likely to be continued to us then we perform that condition V. 28. Took him by the throat The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to choak or throttle but also according to the use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 16. 14. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to pluck to exagitaâ—e to trouble to hale to shake to terrifie and so it may here signifie V. 34. Tormentors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it not
have recover'd it at its rebuilding and increase by Herod whereas the gold or the gift which the piety of the Jewish Donour had consecrated might be allowed by them to have that sanctity but this being so weak a reason leaves it lyable to the censure of Hypocrisie which Christ here layes upon it the true cause surely being that by perswading men that the gold and gifts brought to the Temple were the holiest things in the world holier then the Temple or Altar it self they might bring men to great liberality that way and so make gain of their doctrine \1 \2e words are to be taken which affirme the Law to be a Schoolemaster or leader of children to Christ these being but those initial elements fitted for those of tender years and grosser understandings yet designed also to adumbrate those things which are now more clearly taught us by Christ As for the Law of God as that was given to Moses and comprehended all the duties to God and man 't is evident that faith in God is a part and weightier part of that and so reducible to the first and great Commandment as that phrase Mat. 22. 37. comprehends the whole first table of the Commandments being certainly comprised in the love of God and supposed in it and not onely so but it is particularly contained in the first commandment of that first table I am the Lord thy God thou shalt have no other Gods but me the former of which are federal words and so are to be answered by our beleeving what God promiseth in his Covenant viz. that he is our God a merciful and a gracious Father and so to be filially depended on trusted in and obeyed as well as loved by us and the latter part commanding us to have God for our God must again be interpreted to require from us a beleeving of him both as that signifies a fiducial relyance and affiance on him a beleeving his promises and as it is a beleeving whatsoever he shall say whether bare affirmations our doctrinal points either in the Old or New Testament revealed to us or more especially his commands and threats as our beleef of them is all one with fearing and obeying him Gods veracity being one of those his attributes to which our beleef must be answerable if we will be deemed to have him for our God As for the promises of another life which are a principal part of the object of a Christians faith if they be not thought to have been revealed under the Law of Moses which is conceived to look onely toward an earthly Canaan and so the felicities of this life onely This sure is a mistake caused in many perhaps by not distinguishing betwixt lesse clear revelations such indeed were those under the Law in comparison with the lustre that Christ brought into the world and none at all or perhaps by most through not observing that those diviner promises were revealed before the Law and being found inefficacious among the sensual world God was farther pleased to adde under Moses those earthy promises to attract even sensual men and give them a present tast of those good things which he had laid up for them that would adhere to him These therefore being long before revealed to Adam and Noah and by tradition from them stedfastly beleeved by all the people of God were supposed in the Mosaical Law as known already and therefore needed not therein to be more particularly repeated Besides Moses in his giving the Law to the Jewes set down over and above the Law it self a story from the Creation to his time wherein many passages there are which give certain evidence of another life and the joyes of that as the reward of a godly living as when of Enoch it is said Gen. 5. 24. that Enoch walked with God and was not for God took him when he was but 365. years old which must needs inferre that somewhat extraordinary befell Enoch which the Apostle calls translating him Heb. 11. 5. and also that that life to which God took him was much more desireable than that which here he parted with else his untimely death farre sooner than others there recited both before and after him could not be proposed as a reward of his walking with that is pleasing God Heb. 11. 5. This translation of Enoch then being known among those in whose time it happened and by Moses recorded for all the Israelites to know that came after must needs be to all them a testimony beyond all doubt of this truth that there remained a blessed life after this for those who pleased God The like was that of Elias in the time of the Kings who was visibly carried up to heaven and this both by the sonnes of the prophets foretold before-hand and testified by Elisha who succeeded him in his prophetick office and was an eye-witnesse of it The same appears by that passage of Gods being by himself styled in the Law the God of Abraham c. after their death whence our Saviour concludes against the Sadducees that Abraham lived with God and that there was another life revealed by God in that style To this pertains the speech of Balaam Num. 23. 10. Let me dye the death of the righteous and let my last end be like his But above all the express words of Daniel long before Christ and so under the Law Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt And in a word though the Law given by Moses have not in the letter the mention of any other life but that in the land of Canaan yet all the ceremonies of the Law were principally no doubt designed to this end to adumbrate and so reveale this truth unto them and that in such a manner as was most for the turn of such childish and gross and rude minds viz. by sensible representations which the Apostle that well knew their meaning interprets to this sense throughout the Epistle to the Hebrewes and assures us that Abraham Isaac and Jacob expected a city that had foundations whose builder and maker was God Heb. 11. 10. meaning Heaven undoubtedly by that phrase And so of Moses v. 26. that he had respect to the recompense of reward that sure which was after this life for he came not to Canaan the pleasures and honours of which were on this intuition despised by him v. 25. Thus much hath been here added on this occasion for the refuting the doctrine of those men who can discern none but temporal carnal promises under the Law whom for farther satisfaction if it be yet needfull I referre to the judicious and perspicuous Treatise of P. Baro De praestantia dignitate divinae legis dedicated to Archbishop Whitgift but first read in his Lady Margarete Lectures at Cambridge Lib. 1. V. 27. Whited sepulchres There is little difficulty to determine what is meant by
of mine and so to be lookt on by you as the dictate of Gods Spirit and not as any invention of your own and so without feare or diffidence to be delivered by you 12. Now the brother shall betray the brother to death and the father the son and children shall rise up against their parents and shall cause them to be put to death Paraphrase 12. And these prosecutions and bringing you before tribunals yee must look for from those that are nearest to you from Jewes of your closest alliances 13. And ye shall be hated of all men for my name sake but he that shall endure to the end the same shall be saved Paraphrase 13. And indeed from all sorts of men the true Christian Professors must look for very sharp opposition All which must not be matter of discouragement to you for it will be so ordered by the providence of God that the adhering constantly to Christ will be of all other things the most probable way to deliver you from the present dangers that shall overwhelme the unbelievers and Apostates and the onely sure way of making you eternally happy see Mat. 10. 22. note h. whatsoever your sufferings be 14. But when ye shall see the abomination of desolation spoken of by Daniel the Prophet standing where it ought not let him that readeth understand then let them which be in Judea flee to the mountains Paraphrase 14. the Roman army see note on Mat. 24. f. like that which Daniel spake of besieging Jerusalem that holy city towards which the Gentiles ought not to be suffered to approach c. what ye read in Daniel of other times have here a farther completion then be sure ye get you out of Judea see Mat. 24. g. 15. And let him that is on the house top not go down into the house neither enter therein to take any thing out of the house 16. And let him that is in the field not turn back again to take up his garment Paraphrase 16. get away with as much speed as possibly he can and not venture the hazard of his life to save any thing that he hath 17. But wo to them that are with child and to them that give suck in those days 18. And pray ye that your flight be not in the winter Paraphrase 17 18. And the hast will be so great which will be necessary in this conjuncture of time that they that have encumbrances about them to stop that haste as for example women with child or that give suck or any else in case it happen to be in the winter will be much endangered by it 19. For in those days shall be affliction such as was not from the beginning of the creation which God created unto this time neither shall be Paraphrase 19. For they shall be days of most heavy affliction and pressure such as never were and never shall be parallel'd in any time 20. And except that the Lord had shortned those days no flesh should be saved but for the elects sake whom he hath chosen he hath shortned the days Paraphrase 20. Such fury of the zelots such intestine tumults and horrid cruelties and such forein close sieges from the Romans and from thence miserable famines and plagues that it will be imputable as an especiall act of Gods over-ruling providence if there be one Jew left undestroyed But t is foretold by the Prophets that a few shall escape and that all the Jews should not be utterly cut off see Mat. 24. 22. and note k and for the fulfilling that prophecy care shall be taken for the preserving of some those especially who shall adhere constantly to the obedience and faith of Christ 21. And then if any man shall say to you Lo here is Christ or Lo he is there believe him not Paraphrase 21. And so ye are neerly concerned to be carefull that ye run not out after any deceivers 22 For false Christs and false prophets shall rise and shall shew signes and wonders to seduce if it were possible even the very elect Paraphrase 22. that they may or such as may 23. But take ye heed behold I have foretold you all things Paraphrase 23. Remember I have forwarned you 24. But in those days after that tribulation the Sun shall be darkned and the Moon shall not give her light Paraphrase 24. Mat. 24. 29. 25. And the starres of heaven shall fall and the powers that are in heaven shall be shaken Paraphrase 25. the hosts of heaven see Mat. 24. 29. 26. And then shall they see the son of man coming in the clouds with great power and glory Paraphrase 26. See note a. and on Mat. 24. 6. and v. 30. note 0. and Mat. 26. 64. and Praemon to Revel 27. And then shall he send his angels and gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven Paraphrase 27. from one end of the world to another See Mat. 24. 31. 28. Now learn a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to passe know that it is nigh even at the doores Paraphrase 29. The like judgment may ye make by these signes and prognosticks to discern when this vengeance comes near 30. Verily I say unto you That this generation shall not passe till all these things be done Paraphrase 30. To which I farther adde that it shall be within the life time of some now living and here present within thirty or forty years this is sufficient warning for you and answer to your question v. 4. 31. Heaven and earth shall passe away but my words shall not passe away Paraphrase 31. And do not ye doubt of the truth of it for it is irreversibly set 32. But of that day and that houre knoweth no man no not the Angels which are in heaven neither note b the Son but the Father Paraphrase 32. But of the point of time when this shall be no created understanding knowes no not Christ himself according to his humane nature 33. Take ye heed watch and pray for ye know not when the time is Paraphrase 33. And this on purpose thus concealed to lay the greater obligation on all to be perpetually watchfull and diligent to behave themselves like Christians 34. For the son of man is as a man taking a farre journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the note c cock crowing or in the morning Paraphrase 35. at nine at night or at twelve or at three or at six in the morning 36. Lest coming suddainly he find you sleeping Paraphrase 36. Lest he come at a time when ye least expect
thee and to shew thee these glad tidings Paraphrase 19. My name is Gabriel and I am an officer or attendant that wait on God by whom I was dispatcht on this good message to thee 20. And behold thou shalt be note g dumb and not able to speak untill the day that these things shall be performed because thou believest not my words which shall be fulfilled in their season Paraphrase 20. And as a punishment of thy unbelief and withall as a signe to assure thee of the truth of what I say thou shalt be deaf and dumb and so continue till after the birth of the child v. 64. which shall be according to the ordinary course of womens conceiving and bringing forth reckoning from this time 21. And the people waited for Zacharias and marvailed that he tarried so long in the Temple Paraphrase 21. Sanctuary 22. And when he came out he could not speak unto them and they perceived that he had seen a note h vision in the Temple for he beckned unto them and remained speechlesse Paraphrase 22. concluded that God had given him some revelation in time of his offering incense and he made signes to them but was not able to speak to them continuing dumb after the amazement of it was over 23. And it came to passe that assoon as the daies of his note i ministration were accomplished he departed to his own house 24. And after those daies his wife Elizabeth conceived and hid her self five moneths saying 25. Thus hath the Lord dealt with me in the daies wherein he looked on me to take away my reproach among men Paraphrase 24 25. And his wife Elizabeth conceived presently see v. 20. and note m. and assoon as she perceived it she went out of the way to avoid the discourses of the people and returned not till the time of the conception of Christ and revealing of that whose officer and harbinger onely John was to be And Elizabeth blessed God for this miraculous mercy of his in giving her a child in her old age and so taking away from her the reproach of barrennesse which was so heavy and unsupportable among the Jewes Isai 4. 1. 26. And in the sixt moneth the Angel Gabriel was sent from God unto a city of Galilee named Nazareth Paraphrase 26. And in the sixt moneth after Elizabeth's conception See v. 36. 27. To a virgin espoused to a man whose name was Joseph of the house of David and the virgins name was Mary 28. And the Angel of the Lord came in unto her and said Haile thou that art note k highly favoured the note l Lord is with thee blessed art thou among women Paraphrase 28. saluted her in this form Hail thou gracious person the Lord of heaven be with thee Let all men for ever account of thee as the most blessed woman in the world 29. And when she saw him she was troubled at his saying and cast in her mind what manner of salutation this should be Paraphrase 29. And seeing and considering what had happened she knew not what to judge of it but cast about what should be the importance of this salutation 30. And the Angel said unto her Fear not Mary thou hast found favour with God Paraphrase 30. And while she was thus musing 31. And behold thou shalt conceive in thy womb and bring forth a son and shalt call his name Jesus Paraphrase 31. And though thou art a virgin yet c. See Maâ— 1. 21. 32. He shall be great and shall be called the son of the Highest and the Lord God shall give unto him the throne of his father David 33. And he shall reigne over the house of Jacob for ever and of his kingdome there shall be no end Paraphrase 32 33. He shall be an eminent person being the son of God see note on Mat. 1. l. and the God of Israel shall settle upon him a spirituall kingdome of which that temporall of David was but an imperfect representation the absolute government of the Church that spirituall house of Jacob and that kingdome of his shall continue forever shall never be destroyed as the kingdome of the Jewes shall 34. Then said Mary unto the Angel How shall this be seeing I know not a man Paraphrase 34. can I being a virgin conceive 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing that shall be borne of thee shall be called the son of God Paraphrase 35. This shall be done by the Holy Ghost and the power of the eternall God coming upon thee for which cause the child which shall be born shall be the son of God and not of any man 36. And behold thy cousin Elizabeth she hath also conceived a son in her old age and this is the sixt moneth with her who was called barren Paraphrase 36. And for a token of this know thou that thy cousin Elizabeth hath also conceived in her old age and that barren woman is now six moneths gone with child 37. For with God nothing shall be impossible Paraphrase 37. For nothing is impossible for God to perform be it never so strange or difficult 38. And Mary said Behold the handmaid of the Lord be it unto me according to thy word And the Angel departed from her Paraphrase 38. And Mary exprest her faith and her obedience ready to be disposed of by God as he thinks fit with all submission and humility of mind 39. And Mary arose note m in those daies and went into the hill-countrey with hast into a city of Judah Paraphrase 39. And immediatly see v. 24. Mary arose and went as speedily as she could into the hill-countrey to some city there of which there were many Josh 15. 48. within the portion of Judah to visit Elizabeth her cousin 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe that when Elizabeth heard the salutation of Mary the babe leaped in her womb and Elizabeth was filled with the holy Ghost Paraphrase 41. was transported and inspired by God with a prophetick Spirit See note n. 42. And she spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy womb Paraphrase 42. And she brake out into the same words that the Angel had used to Mary v. 28. adding also an Eulogy or benediction to the child in her womb 43. And whence is this to me that the mother of my Lord should come to me Paraphrase 43. And what an honour 44. For lo assoon as the voice of thy salutation sounded in mine eares the babe leaped in my womb for joy Paraphrase 44. at the very minute wherein thou first spakest to me I was so affected with joy that the child did suddenly spring in my womb by reason of that joy which transported me 45. And blessed is she that believed for
2. wondring whence he had such excellencies Mat. 13. 54. but because they knew he was Josephs reputed son one brought up in an ordinary condition they did not believe on him 23. And he said unto them Ye will surely say unto me this proverb Physitian heale thy self Whatsoever we have heard done in Capernaum doe also here in thy countrey Paraphrase 23. Whereupon the spake unto them saying that which among the Jews is by way of gibe vulgarly used to a Physitian who is himself fallen into any disease or infirmity Physician c. which signifies a man that pretends to doe cures abroad but is able to do none at home is become appliable to me who being believed on by strangers and by that means having opportunities to doe miracles or healing among them am despised and rejected among my own countreymen very few of whom having that belief of my power as to come to me for cure Mar. 6. 5. I cannot consequently doe many such miracles here Mat. 13. 58. which in Capernaum and other places I have done 24. And he said verily I say unto you No prophet is accepted in his own countrey Paraphrase 24. And so generally it hath been when prophets have been sent to work miracles of mercy very few among their countrey-men to whom they were familiarly known have been found fit to receive them 25. But I tell you of a truth many widowes were in Israel in the daies of Elias when the heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save unto Sarepta a city of Sidon unto a woman that was a widow Paraphrase 25 26. As in Elias's time of the many men and women particularly of widows that were in that time of famine through all Israel there was none qualified to receive that miracle from Elias but one onely the widow of Sarepta or Zarephath a city of Zidon 1 Kin. 17. 9. 27. And many lapers were in Israel in the time of Eliseus the prophet and none of them was cleansed saving Naaman the Syrian Paraphrase 27. And though there were many leprous persons among the Israelites in Elisha's time yet they being his countrey-men the observation was there as here that no one of them had faith to seek and qualifie himself for a cure of his leprosie Only Naaman which was not that countrey-man but a Syrian was by Elisha converted to the true religion and heal'd of his leprosie 28. And all they in the synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the city and led him unto the brow of the hill whereon their city was built that they might cast him down headlong 30. But he passing through the midst of them went his way Paraphrase 30. without being hurt by any of them 31. And came down to Capernaum a city of Galilee and taught them on the sabbath daies 32. And they were astonished at his doctrine for his word was with power Paraphrase 32. he spake with authority Mat. 7. 29. and added miracles also to confirm the truth of what he said 33. And in the synagogue there was a man which had a spirit of an unclean devil and cried out with a loud voice Paraphrase 33. was possessed by the devil and tormented with a sore disease consequent to it 34. Saying let us alone what have we to doe with thee thou Jesus of Nazareth art thou come to destroy us I know thee who thou art the holy One of God 35. And Jesus rebuked him saying Hold thy peace and come out of him And when the devil had thrown him in the midst he came out of him and hurt him not Paraphrase 35. cast him into a sit of apoplexy before or in the presence of them all the devil and the disease departed from him and he was very well immediately 36. And they were all amazed and spake among themselves saying What a word is this For with authority and power he commandeth the unclean spirits and they come out Paraphrase 36. This is very wonderfull beyond all that was ever seen before 37. And the fame of him went out into every place of the countrey round about 38. And he arose out of the synagogue and entred into Simons house and Simons wives mother was taken with a great feaver and they besought him for her Paraphrase 38. went 39. And he stood over her and rebuked the feaver and it left her and immediately she arose and ministred to them Paraphrase 39. commanded the feaver to depart from her and so it did 40. Now when the sun was setting all they that had any sick of divers diseases brought them unto him and he laid his hands on every one of them and healed them Paraphrase 40. by prayer and imposition of hands without the use of any thing else cured them 41. And devils also came out of many crying out and saying thou art the Christ the son of God And he rebuked them suffered them not to speak for they knew that he was Christ 42. And when it was day he departed and went into a desert place and the people sought him and came unto him and stayed him that he should not'depart from them Paraphrase 42. used all means to prevail with him 43. And he said I must preach the kingdome of God to other cities also for therefore am I sent Paraphrase 43. My businesse is to preach the Gospel and the cures which I work are but subservient to that and this I must preach to the rest of the villages and townes and not continue still in one place 44. And he preached in the synagogues of Galilee Annotations on Chap. IV. V. 17. Opened the booke The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to the manner of writing among the Jewes which was not in Parchments or papers sowed together as we now use but in one continued page or long roll and that folded up to save it from dust or other harm So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then charta volubilis a paper or parchment folded up according to that of Isa 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens shall be folded up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a book referring to the custome of folding books and writings and so Apoc. 6. 14. the heavens passed away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a folded book that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the Greek sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by us rightly rendred a bill Deut. 24. 1. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the round form when 't is folded up as in Architecture some round parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the volume or round form of a book which some call the folding Thus it is used Heb. 10. 7. out of the Psalmist
there being one peculiar nation the Iews which were more fully then all the world besides instructed in this truth he at last came to this people was pleased to be born and live and do miracles among them and these that were his own people did not entertain him as sent from God but rejected and put him to death 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name Paraphrase 12. But all that received that is believed on him were by him advanced to be the adopted sons of God 13. Which were note b born not of blood nor of the will of the flesh nor of the will of man but of God Paraphrase 13. To wit those which live according to the will of God and neither the naturall nor carnall nor bare morall principle 14. And the word was made flesh and note c dwelt among us and we beheld his glory the glory note d as of the only begotten of the Father full of grace and truth Paraphrase 14. And this eternal word was born in humane flesh assumed our nature and in that flesh of ours as in a tabernacle appeared among us most gloriously in such a manner as was not competible to any but the one true eternal son of God And whereas the former tabernacle wherein God was pleased to dwell had in it the law that ministration onely of death 2 Cor. 3. 7. precepts of exact obedience he now in the tabernacle of his flesh by his incarnation and passion c. is all full of grace that is exceeding mercy and whereas the whole business of that tabernacle was nothing but shadows he hath brought the substance and truth with him which was meant by all those shadows the inward purity shadowed by the legal precepts of circumcision c. and spiritual and eternal promises in stead of those carnal or temporal see v. 17. 15. John bare witnesse of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he note e was before me Paraphrase 15. Iohn the Baptist testified and proclaimed concerning him saying He that followes me whose forerunner I am hath been and must alwaies be preferred infinitely before me For although he appeares after me among you in respect of his birth and entring on his office yet he had a being long before me And this was most truely said of the Baptist For he was before the creation of the world v. 2 3. Col. 1. 17. 16. And of his fulnesse have we all received and grace for grace Paraphrase 16. And being full of all graces excellencies perfections he hath communicated them to us in that degree as is necessary for us and in proportion to his abundant charity and goodnesse toward us we Christians which are his body or fellow-members of his humane nature receive grace and mercy flowing from him to us see ver 14. and note on 1 Pet. 3. e. and Act. 2. f. 17. For the law was given by Moses but grace and truth came by Jesus Christ Paraphrase 17. For though the law were given by Moses from God long ago yet the Gospel called Grace v. 14. see note on Heb. 13. d. as it is opposed to the severity and rigour of the law and truth as opposite to the shadowes and ceremonies of the law was to be brought in by Iesus Christ 18. No man hath seen God at any time The onely begotten son which is in the bosome of the Father he hath declared him Paraphrase 18. God is invisible and not approachable by us and so his will and the knowledge of his attributes cannot be conveighed to us but by some intercessor and of this sort none can be comparable to Christ Jesus who is next unto the Father and most dearly beloved by him and knows most of his mind see note on Mat. 8. g. and his end of coming into the world was to declare this unto us 19. And this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him Who art thou 20. And he confessed and denied not but confessed I am not the Christ Paraphrase 19 20. Now when the Jews sent messengers to John Baptist as he was preaching and baptizing to know who he was this was constantly his answer that he was not the Messias prophecied of and so long expected by them 21. And they asked him What then Art thou Elias And he saith I am not Art thou that prophet And he answered No. Paraphrase 21. No nor Elias no nor the prophet some special prophet perhaps Jeremy which had been among them the return of whom the Jews expected before Elias as him before the Messias 22. Then said they unto him What art thou that we may give an answer to them that sent us What sayest thou of thy self 23. He said I am the voice of one crying in the wildernesse Make streight the way of the Lord as said the prophet Esaias Paraphrase 23. he that was prophecied of by Esaias in those words Isa 40. 3. see Mat. 3. 3. The voice of one c. 24. And they which were sent were of the Pharisees 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that prophet Paraphrase 25. Why then dost thou receive disciples and proselytes or followers and that after the solemn manner of receiving proselytes by way of baptisme or washing 26. John answered them saying I baptize you with water but there standeth one among you whom ye know not Paraphrase 26. was not long since among you one of whom you took no notice that is Christ see note d. 27. He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose Paraphrase 27. whose disciple I am not worthy to be see Mat. 3. g. 28. These things were done in Bethabara beyond Jordan where John was baptizing 29. note f The next day John seeth Jesus coming unto him and saith Behold the lamb of God which taketh away the sin of the world Paraphrase 29. The day after the return of the Pharisees Iohn seeing Jesus coming to him said Behold the person sent from God as a lamb prepared for the slaughter in whom are summ'd up and completed all the typicall Mosaicall prescriptions of lambs to be sacrificed either in their daily sacrifices or at the passover who shall thereby obtain pardon from God for that sin that all the world is engaged in on condition they now reform at his coming 30. This is he of whom I said After me cometh a man which is preferred before me for he was before me Paraphrase 30. See v. 15. note c. 31. And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water Paraphrase 31. And though I was not able to discriminate him
to the knowledge of my father 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his houre was not yet come Paraphrase 20. These things Jesus said in that part of the Temple where the chest stood into which the offerings were put where he publickly taught the people and that without any man offering to lay hands on him God so disposing of it for a season 21. Then said Jesus again unto them I goe my way and ye shall seek me and shall dye in your sinnes whither I goe ye cannot come Paraphrase 21. I shall depart from hence and then you shall seek me unprofitably and by contemning or as it is interpreted v. 24. not believing me now bring judgements upon your selves as they that take no warning by the preaching of the Prophet Ezech. 2. 9. And then 't will be too late to wish for this time again for I shall be gone farre out of reach of your coming to me 22. Then said the Jews Will he kill himself because he saith whither I goe ye cannot come Paraphrase 22. The Jews not understanding to what his speech drove said one to another what will he kill himself c. 23. And he said unto them Ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall dye in your sins for if ye believe not that I am he ye shall dye in your sins Paraphrase 23 24. You and I are from very contrary distant originals your affections like your selves are of an earthly temper and original and therefore can phansie such black interpretations of my speeches as if I would kill my self when my meaning is that I shall ascend to heaven whence I came and if ye believe not that I am the Messias ye shall lose the benefit that I came to bring you and dye without any remedy in your sins 25. Then said they unto him Who art thou And Jesus saith unto them Even the same that I said unto you note b from the beginning Paraphrase 25. I have told you all this while He that is sent from the Father the Messias and if you ask me never so often I can tell you no otherwise 26. I have many things to say and to judge of you but he that sent me is true and I speak to the world those things that I have heard of him Paraphrase 26. I could by many evidences charge and aggravate your infidelity but I will use no other but the testimony of my father which is alone sufficient to convince you and having my commission from him I speak nothing but what that commission extends to 27. They understood not that he spake to them of the Father Paraphrase 27. This speech of his they understood not not yet conceiving that by him that sent him he meant the Father 28. Then said Jesus unto them When ye have lift up the son of man shall ye know that I am he and that I doe nothing of my selfe but as my father hath taught me I speak these things Paraphrase 28. After the Romans crucifying of me which I now foretell you and that by your instance and urging them to it there will be those evidences yielded you of my being truely what now you will not believe me to be viz. my resurrection ascension c. that you shall have no excuse to deny it then shall ye be convinced either to the working your repentance or your destruction that I am the Messias and came from God and doe nothing but according to my Commission from him 29. And he that sent me is with me the Father hath not left me alone for I doe always those things that note c please him Paraphrase 29. And as I had at my coming commission from him so is he perpetually present with me in all I doe to advance and promote all the designes of my coming that is to prosper all I set about for I doe nothing but by his appointment and commission 30. As he spake these words many believed on him 31. Then said Jesus to those Jews which believed on him If ye continue in my word then are ye my disciples indeed Paraphrase 31. constantly practise my commands you are truly and really my followers and disciples 32. And ye shall know the truth and the truth shall make you free Paraphrase 32. And those truths which I shall reveal to you shall bestow upon you a most valuable freedome 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free Paraphrase 33. Then the other Jews there present not the believers v. 31. but those that were more bloudily disposed v. 37. replyed saying We are heires to the promises made to Abraham and never yet subdued to be slaves to any and besides we are exercised in the study of the law and of all such we have a proverb that such a man is a servant to no man what can the meaning of those words be that the truth shall make us free 34. Jesus answered them Verily verily I say unto you whosever committeth sin is the servant of sin Paraphrase 34. Jesus answered them I assure you you are mistaken in that opinion of your selves in thinking your selves to be freemen your being born of Abrahams seed will not prove it for living and going on in grosse courses of sin ye are to know that there are no such slaves as they that live indulgent in sin 35. And the servant abideth not in the house forever but the son abideth forever 36. If the son therefore shall make you free ye shall be free indeed Paraphrase 35 36. And being such you are far from having any right to be continued in Gods family which belongs only to sons In the common account of the world a servant is so far from being a son and so from having any right to the inheritance of the family that he is at the mercy of the son when he comes to the fathers estate to cast him quite out of the family and unlesse the son make him free he cannot be free nor consequently be so much as capable of being adopted and this is the case of all such as you of every indulgent sinner Christ must lofe him from his spirituall bondage that of his sin or else he is not capable of any benefit of son-ship so much as by adoption 37. I know that ye are Abrahams seed but ye seek to kill me because my word hath no place in you Paraphrase 37. And as long as you are ingaged in any such sinfull course as by your defigning my death it seems you are 't is not your being Abrahams children that will make you or demonstrate you freemen 38. I speak that which I have seen with my father and ye doe that which ye have seen with your
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
here It is ordinary for words to lose their native significations and to be used in a greater latitude then originally belongs to them and so we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dip'd or wash'd is used not onely of water but of the holy Ghost and fire And then why may not the words be thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom having dip'd I shall give the piece of bread by dipping meaning putting the hand into the dish and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having dip'd that is put in his hand he gives the crust or piece of bread to Judas telling John at the same time that he that he should next give it to was he that should deliver him up CHAP. XIV 1. LET not your heart be troubled ye believe in God believe also in me Paraphrase 1. As your believing in God my father will afford you many privileges and antidotes against worldly trouble so will also your believing in me 2. In my fathers house are many mansions If it were not so I would have told you I go to prepare a place for you 3. And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Paraphrase 2 3. In heaven there is room for you abundantly as well as for me and so there is no need that I should tell you this truth which otherwise I would have told you and which would give you cause to rejoyce and not be sad at my departure that my going is but as your harbinger to prepare for you and when I have done that then as an harbinger I will come back again and meet you and so introduce you thither Act. 1. 11. 4. And whither I go ye know and the way ye know Paraphrase 4. I suppose you know the place to which I go and the way which will bring you thither also 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6. Jesus saith unto him I am the way and the truth and the life no man cometh unto the Father but by me Paraphrase 6. I am the true and living way sent by my Father to direct all men to that way wherein he expects and requires to be served and there is no other way to come to the knowledge of his will or the enjoyment of life with him but by me and the same way that I go before you 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him Paraphrase 7. If you had thoroughly known me who come onely in my Fathers name and to reveal his will to you ye had also known my Father who being invisible is no otherwayes to be known but as he is revealed in me and now see Mat. 23. note m. although ye never saw my Father yet having seen and known me who am his image ye have both seen and known him 8. Philip saith unto him Lord shew us the Father and it sufficeth us Paraphrase 8. Philip not considering the sense of that last speech saith unto him Lord shew us the Father And that one thing the shewing us the Father will sure convince all without any other argument 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Father and how sayest thou then Shew us the Father Paraphrase 9. I tell thee again Philip I am the image of my Father and so he that hath seen me and heard my doctrine hath seen my Father and knows his will also And after this this of thine is an impertinent unnecessary demand 10. Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Paraphrase 10. Let me ask you do you not believe confidently that whatsoever I do or teach I do by the Fathers appointment and that it is the power of him that acts in me whatsoever I say or do doctrine or miracles is of him see note c. 11. Believe me that I am in the Father and the Father in me or else believe me for the very works sake Paraphrase 11. Take my word for it but if you will not do so let my miracles demonstrate it to you 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father Paraphrase 12. Those that have now been my disciples shall be able to do the same miracles that I do Mar. 16. 17. nay greater upon my sending down the holy Ghost upon you shall speak with tongues c. 13. And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son Paraphrase 13. And whatever miracle you shall in my name pray for power to do that I will enable you to do and so by the shewing forth my power in you after my departure glorifie him who hath sent me 14. If ye shall ask any thing in my name I will do it Paraphrase 14. And of this be confident whatsoever miracle you pray for power to do and pray for it in my name grounding your requests on this promise of mine unto you and doing it in order to my service for the propagating of the Gospel it shall be granted you 15. If ye note a love me keep my commandements Paraphrase 15. Doe but ye expresse the sincerity of your love to me by obedience to my precepts 16. And I will pray the Father and he shall give you another note b Comforter that he may abide with you forever Paraphrase 16. And I will ask my Father and when I am gone he shall send you the holy Ghost who for the several parts of his office 1. to intercede as an advocate 2. to exhort 3. to comfort is best exprest by the word Paraclete which in Greek signifies all these three and he when he cometh shall abide with you forever not departing as I now doe but continuing with you as long as you adhere and continue obedient to my precepts v. 15. 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Paraphrase 17. This Paraclete is the Spirit of my Father that shall lead you into all truth Him carnall and worldly men that value nothing but the visible pomps and powers of the world they that have looked for a temporall glorious Messias shall make nothing of because he is farre from any part of that he is not so much as visible to outward eyes but only by inward effects and so neither known nor valued
himself shall joyne together with the Jewes to destroy me and when they doe so shall find nothing to lay to my charge nor indeed have they power to doe me any hurt Satan whose office it is to be Gods executioner on sinners finds no sinne in me so to punish and so could not put me to death but that in obedience to my Fathers will I mean voluntarily to lay down my life Arise from table let us be gone meet whatever comes and to shew you how willing I am to lay down my life let us goe to the place where Judas waits to betray me ch 18. 3. Annotations on Chap. XIV V. 15. Love The notion of loving God in Scripture but especially in the New Testament seems most fitly to be taken from one most eminent act and expression of love amongst all men viz. that of doing those things which are esteemed most gratefull and acceptable to the beloved either as tending most to his good or any other way most desirable to him For this indeed is the one expression of loving one another all other being effects of love to our selves But because God wants no contributions of ours to the advancing of his good or indeed of his glory and our onely way of doing gratefull things to him is our performing what he commands therefore it is consequent that our obedience to the will or commands of God in the highest and most perfect manner is styled the loving of him being indeed the prime if not only way of demonstrating our love to him So here If ye love me keep my commandements if ye are so affected to me as to desire to gratefy me obedience to all my precepts is the way of doing it So v. 21. He that hath my commandements and keepeth them he it is that loveth me c. and I will love him and as the most gratefull thing to him that can be done from one lover to another I will shew my self to him So v. 23. If any man love me he will keep my word my father shall love him and we will as the most gratefull obliging thing again come to him and make our abode with him and so v. 24. 1 Joh. 2. 5. He that keeps my word in him is the love of God made perfect and ch 5. 3. this is the love of God that we keep his commandements And so saith Christ ye are my friends if ye doe whatsoever I command you From whence it is that as in some places compared together love is equivalent or parallel to keeping the commandements of God as Exod. 20. 5. Deut. 5. 9. Gal. 5. 6. compared with 1 Cor. 7. 19. and disobedience to enmity Rom. 8. 7. Jam. 4. 4. so the whole condition available to our acceptation with God and salvation is oft express'd by this style of Love And because those duties that are to be perform'd to God immediately are most acceptable and gratefull to him but especially that of confessing him and in despight of dangers and death it self keeping close to him therefore that is many times express'd by loving of Christ 1 Cor. 8. 3. 16. 22. Ephes 6. 24. Ja. 1. 12. Revel 2. 4. Another notion there is of the love of God a desire of union and neer conjunction with him but this but seldome look'd on in the Scriptures V. 16. Comforter The word Paraclete in the Greek comes from a word of a large and so ambiguous signification and consequently may be rendred advocate exhorter or comforter and every one of these doe fitly accord to the offices of the Holy Ghost among the Apostles on whom he was to descend and ever since in the Church and therefore ought not to be so rendredby any one of these as to exclude the others but to be left in the latitude of the signification which belongs to the Greek word Yet the truth is one notion there is of the word which seems to be especially referr'd to both here when he is called Paraclete and c. 16. 8. as shall there appear and that is the first notion that of an advocate or interlocutor an advocate of the Christian's cause with God Rom. 8. 26. and so also with men teaching the Apostles what they shall say when they are brought before Kings c. Mat. 10. 20. and an advocate or actor of Christs cause against the world of unbelievers and crucifiers Joh. 15. 26. and efficaciously convincing the adversaries Joh. 16. 8. and this is the notion of the word retained among the Talmudists who continue the Greek word without the termination and set it in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accuser And proportionably to what is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must I suppose be resolved of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9. 31. not that it be restrained to note comfort particularly but be taken in the latitude for the whole work of the ministery to which the Apostles were set apart and consecrated and enabled by the Holy Ghosts coming down upon them and so indeed the word is generally used in the Acts to denote the preaching of the word speaking to the people as the Apostles did in the synagogues or elsewhere to tell them their duty of all kinds So Act. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summe of his speech or sermon to them all was that they should cleave unto the Lord. So Act. 14. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching to or interceding with them to abide in the faith and 15. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 22. with much speech they exhorted or taught or preach'd to the brethren So ch 16. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they preach'd to or exhorted them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 15. a word of exhortation according to their custome of saying something seasonably to the people at their publick assemblies after their reading of the Law c. So Act. 15. 31. the whole message of the Synod at Jerusalem and their decision of the controversie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortation V. 20. And I in you The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this writer especially hath oft a peculiar elegancy in it and is not fully understood but by adding the word So in the rendring of it so also I and then it hath an influence on the former part of the period and makes that the first part of a similitude or comparison as it is it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second Thus it is oft in other places see c. 6. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he remaineth in me so also I in him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God abides in him so he also in God and again v. 16. and here in this verse where two parts not three of conviction seem to be set down as the effects of Christs resurrection c. 1. They shall
flesh his entring on his kingdome and as a branch of that his coming to be avenged on his crucifiers Matth. 24. 1. so the last daies here signifie peculiarly the time beginning after the Resurrection and Ascension of Christ as here appears by the powring of the Spirit and the prodigies ver 19. before the great and terrible day of the Lord ver 26 that is this destruction of Jerusalem So 2 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last daies that is not long after the Resurrection of Christ should come those hard times to wit before the destruction of the Jewes and so in the latter times 1 Tim. 4. 1. So Hebr. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the Messias and 1 Cor. 10. 11. we that is Christians on whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the ages are come So Jam. 5. 3. speaking of the wealthy Jewes he saith that they have treasured up their wealth as fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against the last daies that is against those times of destruction when their wealth should but doe them mischief mark them out for prizes and preyes before other men So 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last time noting no question that time then at hand wherein the incredulous Jewes should be destroyed and the believers rescued out of their persecutions and dangers which is there denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance ready to be revealed according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned Lu. 13. 23. a. and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. after a little time yet of temptations or sufferings So again for the time of Christ in generall 1 Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2 Pet. 3. 3. and Jude 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the more speciall sense that there should be Atheisticall scoffers that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers and to rescue the Christians from their persecutors So 1 Joh. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the last hour to the same sense of that approaching judgment which was then yet neerer at hand And all this taken from that prophecy of Moses Deut. 31. 29. Evil will befall you in the latter daies In reciting this parcell of Joels prophecy it may not be unworthy our notice that where the Prophet mentions the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible day of the Lord the Hebrew word being regularly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and accordingly 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearfull and so by the Syriack also yet the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous or notable as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to behold to observe so Deut. 1. 19. where the Hebrew hath that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible wildernesse the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious or notable so 2 Sam. 14. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made me afraid they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see me as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet from them Saint Luke here reteines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and conspicuous or notable The account of this is cleer 1. because those for whose use he wrote this book made use of the LXXII for whom therefore he was to recite it as there he found it 2. because this Greek did very fully expresse what was designed in the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observable notable illustrious being perfectly applicable to fearfull as well as gratefull appearances and when it is so expressing the great terriblenesse and dreadfulnesse of them V. Paines of death The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord or band and a pang especially of women in travail Hence the Septuagint meeting with the word Psal 18. 2. where it certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords or bands have yet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and so again 1 Kin. 20. 31. and in other places and from their example here S. Luke hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pains or pangs of death when both the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden fast doe shew that the sense is bands or cords V. 38. Gift of the Holy Ghost What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost signifies in relation to the persons that here are spoken to as many as should now repent and believe on Christ is apparent by the processe of the story There were that day three thousand which received the faith of Christ ver 41. and these associated and joyned themselves with the Apostles ver 42. and that in a wonderfull charitable manner had all things common c. ver 44. In the third chapter the Apostles work that cure on the impotent man and on that occasion preach Christ to the Jewes again and chap. 4. the Sanhedrim c. apprehend them and upon consultation dismisse them again and they return to their auditors the believers foremention'd ver 23 24. And they blessing and praising God and applying the Psalmists predictions to their present condition and praying to God for his powerfull assistance to propagate the Gospel it follows ver 31. that as they prayed the place was shaken in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles and they were all filled with the holy Ghost that is certainly all the believers foremention'd not the Apostles who were thus filled before And so this promise of S. Peters was punctually fulfill'd upon them What the effect of this gift was among them is no farther there set down then that they spake the word of God with boldnesse that is they were wonderfully confirmed by this means in their assurance of the truth of the Gospel and so making no question of the truth of what they had learn't from the Apostles they spake of it among themselves and to others with all cheerfulnesse and confidence despising the terrors of the Jewes as they did their worldly possessions ver 32. and continuing that high pitch of charity which had before been observed to be among them chap. 2. 44. And so thus farre this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers formerly Baptized in the faith and Christian practises which they had received but this no doubt then attended with other extraordinary gifts of the holy Ghost in respect of which they are there said to be fill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the holy Ghost And then the onely difficulty will be what kind of gifts these were whether inward or outward For both these are promised indefinitely to believers
the people of Samaria giving out that himself was some great one Paraphrase 9. But before this preaching and miracles of Philip there had been in the city one Simon which was a Magician which had done some strange things which pozed and amazed the ignorant people by which means he took upon him to be a divine person 10. To whom they all gave heed from the least to the greatest saying This man is the great power of God Paraphrase 10. the divine power which in every nation is acknowledged sometimes under one sometimes under another name Jehovah Jupiter and the like 11. And to him they had regard because that of long time he had bewitched them with sorceries Paraphrase 11. he had by sorcery or the help of the devil done such strange things that they were amazed at them see ver 13. and knew not what to think of him 12. But when they believed Philip preaching the things concerning the kingdome of God and the name of Jesus Christ they were baptized both men and women Paraphrase 12. But when Philip one of the seven v. 5. and ch 6. called Evangelist c. 21. 8. because of his preaching the Gospel here see note on Joh. 20 b. by preaching the Christian faith and doing farre greater miracles had converted them to Christianity they all came in as proselytes to the Gospel and received baptisme of him all of all sorts 13. Then Simon himself believed also and when he was baptized he continued with Philip and wondred beholding the miracles and signs which were done Paraphrase 13. was himself amazed at the miracles Philip did as the people had been at his v. 9. 11. 14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God they sent unto them Peter and John Paraphrase 14. And when the Apostles that remained at Jerusalem v. 1. heard that by Philip's preaching the whole countrey of Samaria was converted and baptized and knowing that Philip had no farther power they sent two of their own company Peter and John 15. Who when they were come prayed for them that they might receive the holy Ghost Paraphrase 15. To confirm them and to ordain them Elders or Bishops in every city one by prayer and imposition of hands 16. For as yet he was fallen upon none of them onely they were baptized in the name of the Lord Jesus Paraphrase 16. For Philip had not done either of these nor consequently provided for the necessaries to the continuance of a Church onely he had preached the faith and baptized them with that baptisme which Christ commanded to be used Mat. 28. 19. that in the name of the Father Son and Holy Ghost 17. Then note c laid they their hands on them and they received the holy Ghost Paraphrase 17. Then Peter and John confirmed and ordained them Elders or Bishops in all their cities to rule or govern them in the faith and in doing it they used that ceremony of imposition of hands known among the Jewes Deut. 34. 9. and thereby was bestowed on them the gift of the Holy Ghost working of miracles speaking with tongues c. 18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given he offered them money Paraphrase 18. And Simon the sorcerer seeing those miraculous effects consequent to the Apostles imposition of hands offered to give them money for this power 19. Saying Give me also this power that on whomsoever I lay my hands he may receive the holy Ghost Paraphrase 19. he may receive those gifts and graces of working miracles c. 20. But Peter said unto him Thy money perish with thee because thou hast thought that the gift of God may be purchased with money Paraphrase 20. I will not receive thy money and thy offering it shall bring mischief upon thy self for thinking so meanly of this Apostolicall priviledge bestowed on us by Christ which sure is not to be bought like earthly commodities with the price of money 21. Thou hast neither part nor lot in this matter for thy heart is not right in the sight of God Paraphrase 21. Thou shalt never have any part of this priviledge nor right of dispensing or administring of these holy things for thy designe in desiring this is not the enlarging Christ's kingdome but the getting an opinion of power to thy self 22. Repent therefore of this thy wickednesse and pray God if perhaps the thought of thy heart may be forgiven thee Paraphrase 22. Repent therefore and humble thy self before God for this wicked project of thine and humbly beseech his pardon and 't is not impossible but that it may yet be obtained by thee 23. For I perceive that thou art in the note d gall of bitternesse and in the note e bond of iniquity Paraphrase 23. For I perceive thou art in a condition poysonous to thy self and bitter to God very dangerous to thee and displeasing to him and makest this proposall out of a villanous treacherous designe not to advance Christ's kingdome but to destroy it and accordingly thou art to expect to be dealt with by God 24. Then answered Simon and said Pray ye to the Lord for me that none of these things which ye have spoken come upon me Paraphrase 24. And Simon besought them that they would pray for him that God would pardon this wickednesse of his and not inflict on him such punishment as they seemed to foretell would fall upon him 25. And they when they had testified and preached the word of the Lord returned to Jerusalem and preached the Gospel in many villages of the Samaritanes Paraphrase 25. And when they had confirmed those in the faith bearing witnesse to the truth which Philip had taught who were baptized by him they returned to Jerusalem and as they went preached the Gospel to all the villages of Samaria where Philip had not preacht it and had good successe in it 26. And the Angel of the Lord spake unto Philip saying Arise and goe toward the south unto the way that goeth down from Jerusalem to Gaza which is desert Paraphrase 26. And Philip had a vision and therein an Angel from heaven spake unto him 27. And he arose and went and behold a man of Aethiopia an Eunuch of great authority under Candace Queen of the Aethiopians who had the charge of all her treasure and had come to Jerusalem for to worship Paraphrase 27. one intrusted with that office of greatnesse which antiently was wont to be conferr'd on Eunuchs that is the high-treasurer to the Queen or Kings mother see Oecumenius of Aethiopia had been at Jerusalem to worship the God of Israel being it seems a proselyte of the Jewish religion one of the lower sort see note on Mat. 23. d. 28. Was returning and sitting in his chariot read Esaias the prophet 29. Then note f the Spirit said unto Philip Goe neer and joyn thy self unto this chariot Paraphrase 29. Then
the people of Israel that God would perpetuate to them the mercy promised to David that of giving one of his seed to sit on his throne which had been for some time interrupted but should now be perpetuated to them upon their obedience but here accommodated to Christ that though he were crucified yet he should rise again and after that never dye any more that is that Christ under the title of the son of David should be given to the Jews not onely in a mortall condition as David was but in a firme immutable state which could not be true of him if he had not been raised from the dead and assumed to heaven never to dye any more 35. Wherefore he saith also in another Psalme Thou shalt not suffer thine Holy one to see corruption Paraphrase 35. And to that most clearly belongs that other place Psal 16. 11. 36. For David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption Paraphrase 36. For if those words should be applyed to David personally they could have no truth in them for he having lived his term or space of naturall life and therein ruled the people over whom God was pleased to set him dyed a naturall death and never rose again but his body was putrified in the earth 37. But he whom God raised again saw no corruption Paraphrase 37. But he in whom that prophecy is completely fulfilled that is Christ being sent by God into the world and crucified and by the power of God raised from the dead the third day before the time came wherein bodies naturally putrifie viz. 72. houres after death wherein the revolution of humors is accomplished never came to dye again or putrifie at all 38. Be it known unto you therefore men and brethren that through this man is preached unto you forgivenesse of sins Paraphrase 38. This therefore is the message we bring the Gospell we preach unto you that this Christ is the Messias who by his death hath reconciled God to all penitent believers and by his life and doctrine taught us a way wherein we may obtain pardon of sin such an one as was not to be found in the Mosaicall Law 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Paraphrase 39. And whosoever receives and obeyes him shall certainly be freed and purged from the wrath of God and the punishments attending sin in another world from which the Law of Moses could not by all its ceremonies washings and sacrifices purge or cleanse any 40. Beware therefore lest that come upon you which is spoken of in the Prophets 41. note k Behold ye despisers and wonder and perish for I work a work in your days a work which ye shall in no wise believe though a man declare it unto you Paraphrase 40 41. You are therefore neerly concerned to take heed and beware that by your obstinate resisting and rejecting this way of salvation now preached and confirmed from heaven by Gods raising Jesus from the dead when ye had opposed and crucified him you do not bring a remarkable astonishing destruction upon your selves in the same manner and a heavier degree as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them and going on impenitently in their sins against all the messages sent them by the Prophets and by so doing cause the Gospel to be removed to the Gentiles v. 46. A thing which will come to pass suddenly in both parts the Gospels being taken from you and preached to the Gentiles and the Romans coming in and destroying you though â—o incredible to you that you will not believe it when the newes of it shall come unto you by them that see it done see note on Mat. 28. b. 42. And when the Jewes were gone out of the Synagogue the Gentiles besought that these words might be preached to them the next Sabbath Paraphrase 42. And as they departed from the Jews the Proselytes or pious persons of heathen birth desired to hear more of this subject the next Sabbath 43. Now when the congregation was broken up many of the Jews and religious Proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God Paraphrase 43. who preached to them and by way of exhortation confirmed them in the doctrine of the Gospel see note on Heb. 13. b. 44. And the note l next Sabbath day came almost the whole city together to hear the word of God Paraphrase 44. the Gospel preached by them 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming Paraphrase 45. And the chief men of the Jews seeing how the multitude thronged to hear it were horribly enraged and contradicted Paul and that with contumelies and reproches cast on him 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been preached to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles Paraphrase 46. But this no way discouraged Paul and Barnabas but they put off all fear and said courageously see note on Joh. 7. a. that now they had performed their charge from Christ of preaching the Gospel first to the Jews before they applyed themselves to the Gentile world But seeing ye Jews said they behave your selves so obstinately and perversely that you become utterly unworthy and uncapable of receiving benefit by the Gospel we are now by appointment to leave you and preach to the Gentiles and so we will 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldst be for salvation unto the ends of the earth Paraphrase 47. For this was the direction of God that Christ being first preached to the Jews and being rejected by them should be preached to all other people of the world and this is the summe of that old Prophecy Isa 49. 6. 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were note m ordained to eternall life believed Paraphrase 48. And when the Gentiles heard this good newes that this pardon of sinnes and salvation by Christ was allowed them they rejoyced and blessed the name of God for this glorious mercy of his revealed in the Gospell and all they of the Gentiles that had any care or pursuit of the life to come the Gentile Proselytes or that were fitly disposed and qualified for the Gospel to take root in received the doctrine of Christ thus preached to them 49. And the word of the Lord was published throughout all the
futuro a portion in the age to come whether that signifie Heaven or the kingdome of the Messias without submitting to their whole Law but only to the seven precepts of the sons of Noah hath been not unhappily conjectured by M. Mede And the context is somewhat favourable to it The company consisted of Jewes and Proselytes ver 43. many of those Proselytes as well as Jewes followed Paul and Barnabas after the dissolving the assembly and their doing so and the form of the Apostles exhortation to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide or persevere signifies that they were already believers Then ver 45. The Jewes contradicted and spake against this doctrine and therefore say Paul and Barnabas seeing ye judge your selves unworthy of everlasting life that is seeing you behave your selves as those that look not after care not for your eternal weale Behold we turn to the Gentiles v. 46. which when the Gentiles heard that is the people of other nations that were there among the Jewes they rejoiced and glorified the word of God v. 48. And upon that it is immediately added that as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed or in readinesse for or to eternall life believed In this conjecture there is a faire appearance of truth for the whole of it And for one part of it is undoubted that those who are here said to believe were most of them if not all such Proselytes of the Gentiles and those again not the Proselytes of justice which had undertaken the whole Mosaical law for they were as deeply engaged in opposing Christianity as the most refractary Jewes and accordingly ver 50. the Proselyte women which were zealons for the Law were exasperated by the Jewes see Note on Mat. 23. d. but especially those of the gates which received the precepts of the sons of Noah but were not possess'd with the Jewish prejudices against Christianity But then 1. it no way appears that all the Proselytes of this sort did now receive the faith at this one time and consequently it cannot be affirmed in the latitude of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many which seems to include all of the sort whatever it is that is noted by the phrase Or if that word may be so qualified as not to extend to all yet there is no propriety of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confine it to that sort of Proselytes any more then there is to confine the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the kingdome of God Lu. 2. 62. to this sort of Proselytes which there appears not at all to belong to them Of that phrase see Note d. on Joh. 6. where it appears to signifie one that by Gods prevenient graces hath that qualification wrought in him which is the peculiar temper wherein the Gospel takes root and prospers the honest heart or sincere desire of reforming and living piously For these when the Gospel is preach'd to all are peculiarly the men that lay hold on it and bring forth the fruits of it And these are very fitly described by this phrase here and accordingly it is said that as many as were such believed or turned Christians Now for the main difficulty how this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. should come to signifie these I shall enlarge a while by viewing the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order or ordain among writers sacred and profane In Scripture it often signifies to appoint as that is to command or constitute So Act. 22. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which are appointed thee to doe is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou oughest what is thy duty to doe in the parallel place ch 9. 6. So Act. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they commanded or gave order or appointed and Mat. 28. 16. the mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jesus had appointed or commanded But more frequently 't is used in the military sense in the notion wherein the Books of disposing or marshalling armies are called Tactick◠and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispositions of Angels Act. 7. 53. signifies troops or hosts of Angels So of the Centurion Lu. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath such a place in the army as though he be a commander to be himself under others in which sense Rom. 13. 1. the powers that are are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted by God and placed under him And by Analogie from hence 't is applied to other things as 1 Cor. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they disposed or devoted themselves to that function that part as it were of the Ecclesiastical militia which consisted in ministring to the Saints In the Translators of the Old Testament and writers of the Apocrypha 't is generally in the military sense answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Ezech. 44. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall appoint or dispose or marshall them to keep watches which is spoken of the Temple but as that represents an host and is usually so called and thence Lu. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the order of his daily course is in that sense also so 2 Mac. 15. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horse being so disposed or placed as in Hesychius the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is corruptly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is placed first neer the horn of the Battalia and 1 Mac. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are disposed or marshalled so that to morrow they may encampe So 2 Kin. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to muster the people Among profane writers 't is sometimes to dispose or put in order so the shepheard doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order his flocke in Philostr de vit Apoll. l. 3. c. 3. And in Apsyrtus in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having fought in ranks in the military sense follows within a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having disposed these things in order that is of writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I addresse my selfe to thee c. In the military sense nothing is more ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were marshalled as for a fight in Thucyd. l. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian and others is simply for enemies so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Graecians being marshalled c. l. 2. as in Aelian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are souldiers in their ranks in services as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary are those that are disbanded and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or troop of such And in this sense they that are truly pious sincerely and honestly disposed to do whatsoever God requires of them towards eternall life whether that signifie Christianity the present part of that life which shall end in eternity or whether the life of
Sudaria are applyed to the head as a cap or kerchief the latter to the hands as an handkerchief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they carry them in their hands to wipe off moistures from the face swet spittle tears and the like V. 19. Curious arts What is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or curious things here used among the Ephesians will be best guest first by Hesychius's glosse and then by a passage in Irenaeus both misread in the ordinary copies In Hesychius we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word denotes their heathen rites of purgations Of their lustrations or purgations the heathen books are full see Porphyry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iamblichus Hierocles Marinus de vita Procli Plotinus c. All which were nothing but magick and sorcery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the Greek fathers on this place say they were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 books of sorcery that here were burnt Irenaeus l. 1. c. de Simonian hath these words Amatoria quoque agogima quaecunque sunt alia parerga it should certainly be perierga apud eos studiosè exercentur Love-charms and philtres and all other such curious that is Magical tricks are in great use among them So in Aristaenetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seemed to be a Magician and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acting the part of witches So in S. Augustines Confessions Curiosae visiones are Magical apparitions These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medicaments from which Sorcerers are generally called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medicamentarii as the Latines use veneficae witches from venena poysons not that they alwaies use medicaments but many times only charms and words in stead of them And accordingly Menander mentions them proverbially of Ephesus here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesian charms or spells which such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walks and speaks to the bridegroom and his bride These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesian words or writings so often spoken of by writers as charms or spells Of them Hesychius gives an account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are much deformed but by the help of a passage in Clemens Alex. Strom. l. 1. c. 18. may easily thus be mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ephesian words were antiently six but afterwards deceivers added others also the names of the former were c. and the signification of them darknesse light the earth the year the sun and truth see Canter Var. lect l. 1. c. 18. Of which he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are sacred and holy that is part of the heathen Idolatry See Plutarch Symposiac 7. Clemens Alex. Strom. l. 5. Eustathius ad Homer Odyss 21. Suidas and the books of the Greek Proverbs And so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the sorcerers or Magicians among them who brought the books of their black art which though they were of great value and would have been sold for much yet they neither kept nor sold but as a testimony of renouncing their former course they burnt them publickly Ib. Pieces of silver The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silver signifies peculiarly siclum argentum a silver shekel among the Hebrews See Note on Mat. 26. d. V. 24. Silver shrines for Diana In the Idolatry of the Heathens it is sufficiently known that they were wont to carry the images of their false Gods about in pomp that is procession from one city to another This they did in a Chariot that was solemnly consecrated for that imployment and by the Romans styled Thensa that is the chariot of their Gods But beside this greater there was a lesser frame wherein it was placed a box or shrine called Ferculum by them Accordingly at the bestowing of divine honours on their great men alive or dead the Romans had their Circaean games and in them Thensam and Ferculum that Chariot and that Shrine bestowed on them As it is related of Julius Caesar This Ferculum among the Romans differs not much from the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Chappel representing the form of a Temple with an image in it which being set upon the Altar or other solemn place and the valve the leaves or dores open'd the image stood or fat in state and so was represented to the spectators Accordingly an old anonymous Scholiast on Aristotles Rhetoricks l. 1. c. 15. hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaplets with Images in them of wood or any other metall as here of silver v. 24. which they make and sell as here ver 25. they are supposed to doe and so get wealth by that trade Thus we have mention in Athenaeus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel wherein they place their images of Jupiter On which saith the learned Casaubon erant simulacra haec armariis inclusa quae ad sacellorum modum fiâ—bant these images were put in cases which were made like chappels So S. Chrysostome making them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as little cases or shrines Agreeable to this is it that Ammianus Marcellinus saith of Asclepiades that whithersoever he went he carried about with him Deae coelestis argenteum breve figmentum a small silver image of Urania And Dion of the Roman ensigne which is known to be an Eagle that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little temple and in it a golden eagle and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a short or little chappel of Juno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set upon a table This hath been shew'd Note on ch 7. f. to be the meaning of the tabernacle of Moloch Act. 7. 43. taken from Am. 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the tabernacle of your King but by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of Moloch that word in Hebrew signifying a King where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle is the chaplet wherein was the figure of that false God or starre so call'd And that it is so may be guest by that which followes there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figures which you made to worship which it seems were put in such tabernacles or chappels to that end The like also was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of Benoth or Venus another of those false deities whose image was enshrined in such a little Chappel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be worshipped What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diana is there is little question no other than the Moon and therefore saith Cleomedes Meteor l. 2. c. 5. p. 111.
as the printed copie hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting this use of the word for interrogating a witnesse calling a man to testifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appeal to for the truth of what is controverted And so the meaning of this whole passage is that Alexander a Christian of Ephesus but a Jew by birth was in this tumult about S. Paul seised upon by the serjeants and brought forth and the Jewes that were malicious to S. Paul thinking that Alexander might be brought to lay some blame upon him question'd and examined him and then he was presently desirous to have made his Apologie to the people that is to avert the danger from himself by laying it upon others And although by reason of the crie that follows v. 34. he is not permitted to doe it to the people yet by what S. Paul after saith of him it appears that he forsook the Christian profession 1 Tim. 1. 20. and renounced or blasphemed that is forsook Christ and did S. Paul very great injury 2 Tim. 4. 14. V. 35. Town clerk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of an office in the sacri agones the Register or Actuary who registred the Victors names in a book or table called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the office where those records were put was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Petrus Faber Agonist l. 3. c. 23 and 27. Of the ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had no authority but onely to write and read what they had written So saith the Scholiast on Thucydides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that used to read to the people the registers of their businesse But in these sacred games where every thing was sacred also the Alytarcha bearing the person of Jupiter the Amphithales of Mercury the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here saith Domninus cited by Johannes Antiochenus was honoured and adored as Apollo wearing a white robe and a crown of pure gold and being saith he chosen by the Senate and people he was the better qualified to doe what is here affirmed of him to appease the people For that this should be applicable to Alexander the Jew ver 33. and that it was he of whom it was here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said Ye men of Ephesus c. is a strange oversight of the learned Cardinal Baronius caused by not adverting to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where it is visibly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had appeased the tumult and which said Ye men of Ephesus c. Ib. A worshipper of Diana That the Ephesians when they were besieged by Croesus devoted or consecrated their city to Diana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying with a rope the Temple and the wall of the city together is affirmed by Herodotus l. 2. From hence it is that that city had a peculiar relation to Diana ever after But there being other cities that worshipped that Goddesse also this is not alone sufficient to appropriate that title to Ephesus to be her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrist That this was the title of a sacred office appears by Plato de Legib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must constitute priests of both sexes to be in this office of Sacrist to their Gods The word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus he that takes care of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that adornes it saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that makes clean saith Suidas from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sweep or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beautifie saith the Scholiast on Aristophanes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 61. This office at other times belonged to other cities and accordingly in antient Inscriptions we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nicomedians being the third time in that office and particularly of Diana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Magnesians having that office in Maximinus's time and this in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Games which in honour of the Gods peculiarly of Diana were in Greece sometimes in one city sometimes in another according to the Gods which were celebrated by them So that now those festivities being celebrated to Diana and this year and at this time kept at Ephesus which is also the reason of the concourse of the people at this time Ephesus had now the honour to take care of Diana's service and so to be her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her Sacrist or aeditua or Church-warden as the Syriack renders the word in this place and that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being at this time this year Diana's Sacrist V. 38. A matter The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word or speech signifies also accusation and is accordingly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 18. 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enditement Exod. 18. 16. and accordingly here the one is taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech for an accusation Ib. The law is open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day when a court is kept and so in Suidas and the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded to be the time when men goe to Law and the same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time not of vacation or lay-daies but of judicatures term-time as we call it when the Proconsuls who are the judges were present to decide any controversie The word signifies also judicature simply so in Strabo Geog. l. 13. p. 629. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the provinces in which they exercise their judicatures and give every man his right And so in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribution of justice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment and calling of a court CHAP. XX. 1. AND after the uproar was ceased Paul called unto him the disciples and embraced them and departed for to goe into Macedonia Paraphrase 1. And this commotion being thus composed at Ephesus Paul called all the Christians together and having constituted Timothy Bishop of Ephesus 1 Tim. 1. 3. he took his leave of them and departed from Ephesus and past the direct way from thence by Troas 2 Corinth 2. 12 13. to Macedonia 2. And when he had gone over those parts and had given them much exhortation he came into Greece Paraphrase 2. And there he spent some time instructing and confirming them in the faith and in all Christian practice see note on John 14. b. and after that departing thence he wintred in Epirus Tit. 3. 12. and came into Greece 3. And there abode three moneths and when the Jewes laid wait for him as he was about to saile into Syria he purposed to return into Macedonia Paraphrase 3. And there he staid three moneths And being
send thee Paraphrase 17. Making a speciall choice of thee out of all the Jews Gentiles and now giving thee commission to goe and preach the Gospel to them see c. 9. 15. 18. To open their eyes and to turn them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me Paraphrase 18. To shew them their duty to turn them from all their idolatrous sinfull to all gracious godly courses from being the slaves of the devil to be the servants of God thereby to have their sins forgiven and by believing in me to have an inheritance a future eternall blissfull portion among the saints of God 19. Whereupon O king Agrippa I was not disobedient unto the heavenly vision Paraphrase 19. Upon this vision so glorious and these words of Christ from heaven I could not but yield 20. But shewed first unto them of Damascus and Hierusalem and throughout all the coasts of Judaea and then to the Gentiles that they should repent and turn to God and doe works meet for repentance Paraphrase 20. But preached at Damascus first then at Jerusalem then through all Judaea and even among the Gentiles the doctrine of repentance and amendment and necessity of bringing forth all fruits of new life in an eminent manner which indeed is the summe of the Gospel of Christ 21. For these things the Jewes caught me in the Temple and went about to kill me Paraphrase 21. And for this it was that I had like to have been killed by the Jewes as I was in the Temple 22. Having therefore obtained help of God I continue untill this day witnessing both to small and great saying none other things then those which the Prophets and Moses did say should come Paraphrase 22. But God rescued me and accordingly I goe on to doe this preaching nothing in effect but what is perfectly agreeable to the writings of Moses and the Prophets 23. That Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the people and to the Gentiles Paraphrase 23. That Christ should be put to death and that by his rising again from death both the Jewes and Gentiles should be brought to believe on him 24. And as he thus spake for himself Festus said with a loud voice Paul thou art beside thy self much learning doth make thee mad Paraphrase 24. thou talkest distractedly sure thy learning and high opinion of it hath put thee out of thy wits 25. But he said I am not mad most noble Festus but speak forth the words of truth and soberness Paraphrase 25. what I say is perfectly true and hath nothing of excesse or transportation in it 26. For the King knoweth of these things before whom also I speak freely for I am perswaded that none of these things are hidden from him for this thing was not done in a corner Paraphrase 26. Agrippa I am confident knowes it to be so and therefore I feare not his censure see Joh. 7. a. for these things the life death and resurrection of Christ were things of very publick cognizance and cannot be unknown to him that was a Jew born 27. King Agrippa Believest thou the Prophets I know that thou believest Paraphrase 27. What sayest thou Agrippa are not the Jewish Prophecies fulfilled in Christ Thou canst not but discern and acknowledge it 28. Then Agrippa said unto Paul Almost thou perswadest me to be a Christian Paraphrase 28. Thou dost in some degree perswade me that the Christian faith is the true 29. And Paul said I would to God that not onely thou but also all that heare me this day were both almost and altogether such as I am except these bonds Paraphrase 29. I heartily wish and pray for thine own sake that not only in a low but in an eminent degree both thou and all that are here present were as farre Christians as I am onely I would not wish them imprisoned as I am 30. And when he had thus spoken the King rose up and the Governour and Bernice and they that sate with them Paraphrase 30. King Agrippa and Festus and Bernice rose up from the place of judicature c. 25. 29. 31. And when they were gone aside they talked between themselves saying This man hath done note a nothing worthy of death or of bonds Paraphrase 31. The accusations brought against this man are not such as by the Roman Law are punishable capitally or by imprisonment the Emperors having not yet in the beginning of Nero made any edict against Christianity 32. Then said Agrippa unto Festus This man might have been set at liberty if he had not appealed unto Caesar Annotations on Chap. XXVI V. 31. Nothing worthy of death or The truth of this speech of King Agrippa and his company that Paul had done nothing worthy of death or bands depends on the consideration of the time wherein it was spoken For the Roman Magistrates judging by the Roman Lawes that which was not against any Law of the Emperors was not cognoscible or punishable especially by death or imprisonment deprivation of life or liberty by them Thus when Paul is accused by the Jewes and brought before the Proconsul of Achaia Gallio c. 18. he tels them plainly that he will not be a Judge of such matters which the Roman Law then in Claudius's reigne had said nothing of For though c. 18. 2. an Edict had been by Claudius toward the end of his reigne set out against the Jewes to banish them out of Italy c. and by that the Christian Jewes as Jewes not as Christians fell under that inderdict and so did Priscilla and Aquila there and John the Apostle banished into Patmus in Claudiu's reigne saith Epiphanius haer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as to the difference betwixt Jewes and Christians there referr'd to by Gallio in proportion to the accusation brought against him by the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a word as whether Jesus were the Messias or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of names as whether the name Christian or disciple c. were unlawfull as those discriminated them from incredulous Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the law in force among the Jewes about conversing with the uncircumcised c. there was then no Law set out by the Emperors at Rome and therefore no rule for the Proconsul to go by in taking cognizance of them And thus it continued till Nero's rage against the Christians began for that he first dedicated persecution is Tertullian's expression and Primum Neronem in hanc sectam gladio ferociisse Nero was the first that made any capitall Law against them Now this appearance of Paul before Agrippa was in the second of Nero's reigne Anno Ch. 57. long before this rage of his brake out and accordingly Paul had made his appeal to Caesars
the letter of the Law art outwardly circumcised but dost not perform that purity which that ceremony was set to signifie and to engage all that are circumcised to observe it 28. For he is not a Jew that is one outwardly neither is that circumcision which is outward in the flesh Paraphrase 28. For he is not the childe of Abraham such as to whom the promises pertain who is born of his race or seed and no more nor is that the availeable circumcision which is externall that mark imprinted on the flesh 29. But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Paraphrase 29. But he is the Jew indeed the true childe of Abraham who shall be accepted by God though he be not so by birth who in the purity of the heart performs those substantiall Lawes required by God of the Jewes revealed to them more distinctly then to other Nations and the availeable circumcision is that of him who cuts off all superfluities and pollutions which are spiritually though not literally meant by the Law of circumcision and so becomes pure in heart see note on Mat. 5. g. who hath that Law of which circumcision was the sign and seal the law of purity or abstinence from those unnaturall sins c. printed in his spirit or inner man his soul that is that practises it not he who hath literally obeyed it and been circumcised outwardly in the flesh even he whose praise is not of men who see the outside onely and among whom 't is counted a great dignity to be a circumcised Jew but he who so behaves himselfe whether he be a Jew or Gentile that God may accept of him as a sincere performer of his commands an obedient servant of his Annotations on The Epistle to the Romans Chap. II. V. 1. Whosoever thou art that judgest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou that judgest here and in the end of the verse and v. 3. is clearly the Gnostick Judaizer who teaches the observation of the Mosaical Law and accuses the Orthodox Christians who are not circumcised for breakers of the Law and yet himself runs riotously into those sinnes for the abstaining from which Circumcision was designed and instituted by God This judging and condemning of the Gentile-Christians was by them taken up from the Jewes who having themselves guilt enough of sinnes as well as the Gentiles would yet discriminate themselves from all others by this or the like character of legal observances as by that which should justifie them or free them from judgment under which the Gentiles which knew not the Mosaical Law and were not circumcised were to lie and be accursed This was the thing that John Baptist warns them of to bring forth meet fruits of repentance and not to say within themselves We have Abraham to our father which they were apt to believe should stand them in stead in the absence of all those fruits This was the great error of that people consequent to their opinion of their absolute election whereby they resolved that 't was not their just or pious performances that were looked on by God or required to their Justification but their being Abraham's seed within the Covenant and having the signe of the Covenant in their flesh which they looked on as engagements if not allurements and motives of the favour of God to them howsoever they lived by this means making God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that chose or accepted or favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons that is men barely considered with some outward advantages to set them off without any intuition of their qualifications or demeanours Which was the thing that is distinctly disclaimed here ver 11. and which S. Peter discerned to be so false by the revealing of the Gospel to the Gentiles Act. 10. 34. Thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used c. 14. 4. of the Jewish Christian that abstained from some sorts of meats v. 2. and though he doth that either out of weakness as that signifies disease erroneous seduction or at least out of infirmity and ignorance as thinking himself bound to it by the Mosaical Law which he believes still to oblige and so ought not to be despised or set at naught by him that understands Christian liberty better yet doth very ill in judging all others that do not abstain as he doth For this is the very same error that is here reprehended in the Jews and Gnosticks of judging all others as men out of Gods favour because they doe not what they doe or pretend to doe that is observe not the ritual parts of Moses's Law And this being an error which the Jewes and Gnosticks were so guilty of and consequently of this sinne attending it of judging and condemning all but themselves is particularly mark'd in the Jewes Mat. 7. 1. and beaten down by Christ as here in the Judaizers by the Apostle as an irrational sinne the grounds of which were quite contrary to the prime attribute of God his justice and rewarding all that diligently seek him Heb. 11. 6. and every man according to his works here ver 6. and justifying the doers not hearers of the word v. 13. V 2. Truth The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both truth and justice and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here one of them is put for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice so as on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unjust mammon is opposed to the true riches See Note on Mat. 23. f. V. 15. Their thoughts the mean The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the practical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common notions of good and evil which are among the generality of men even heathens without any light from the Mosaical Law and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings because reason when it comes to a maturity if it be not precorrupted with false doctrines and prejudices will be able to conclude that this ought to be done and not that and so give us the principles of all Moralactions V. 16. My Gospell Paul's preaching every where whither he came is literally to be styled his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gospel so it seems to signifie here So in the Epistle of Clemens Romanus contemporary to that Apostle ad Corinth after the mention of Blessed Paul's Epistles he bids them mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he hath first written to you Corinthians in the beginning of the Gospel that is at the time when the Gospel was by him first preached among them V. 17. Called a Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies an addition to ones proper name and so it was here The Gnosticks assumed to
a scheme or compleat form of all knowledge and truth and mysteries of religion when he hath it not but is farre from it Theophylact hath another notion of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 painting to the life and interprets the place of the Jewish Doctor who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formes and drawes to the life the knowledge of good and the truth in the hearts of disciples V. 27. By the letter The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be observed and is best express'd by in So in Pausanias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in metu versari to be in a condition of fears or dangers So here ch 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that being in uncircumcision that is in the Gentile state do yet beleeve and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee who being in the Law and circumcision that is in that external condition of Mosaical oeconomy art yet a transgressor of the Law Of this or the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 2 Pet. 3. d. CHAP. III. 1. WHat advantage then hath the Jew or what profit is there of circumcision Paraphrase 1. The former two chapters having been chiefly spent on the Gnosticks those haereticks that leading villanous heathen lives pretended zeal to the legal Mosaical observances in perswading and fortifying others against their pretenses not to be seduced by them to depart from the Church or to condemn the uncircumcised Gentile-Christians for not having the carnal circumcision the Apostle now proceeds to the defence of his doctrine and withall of that great Apostolical practise so heavily objected against him by the Jewes and Judaizers of preaching to the Gentiles departing from the unbelieving obstinate Jewes and of that great disposition of Gods providence in Christ the receiving the Gentiles and rejecting the Jewes and that he may vindicate it he first proposes some vulgar objections against it As first If this which was said c. 2. 28 29. be true if God reward the cleanness of the heart and inward purity without any discrimination of birth or regard of circumcision that is if the Gentiles remaining uncircumcised may be received into the Church then it may seem that a Jew hath no advantage or privilege or prerogative above the Gentiles no benefit of the promises made to Abraham when he was appointed to be circumcised he and all his seed But all this is thus answered 2. Much every way note a chiefly because that unto them were committed the oracles of God Paraphrase 2. That this notwithstanding the advantages of the Jewes have been in many respects very great For first this is one advantage that they have had above the Gentiles that they were intrusted with the oracles of God that is received all the revelations of his will the Law which ch 2. the Jew so much boasted in and also the Prophecies as the people with whom God thought fit to deposite all these for the benefit of the whole world 3. For what if some did not believe shall their unbelief make the faith of God without effect 4. God forbid yea let God be true and every man a lier as it is written That thou mightst be justified in thy sayings and mightst overcome when thou art note b judged Paraphrase 3 4. Which certainly though many Jewes dealt unfaithfully in that trust of theirs heeded them not so farre themselves as to perform obedience to them or to render themselves capable of the benefit of them were neverthelesse real exhibitions of Gods mercy evidences of his favour and so performances of Gods promises see 2 Tim. 2. 13. sealed to Abraham at his circumcision as also trusts of God so Theophylact renders it God's committing or intrusting his Oracles to them v. 2. and special favours to that people of the Jewes above what was afforded others there being no appearance of reason that any default of ours upon which the promises being conditional cease to belong to us should be charged on God as if his promises had not been made good unto us For whatsoever falsnesse or unfaithfulnesse there may be in man 't were sure blasphemy to think there should be any in God he is most faithfull in performing what he hath promised although every man should be unfaithfull and faile to perform his duty in making use of it nay the greater and more provoking the sinnes of men are the more illustrious is his fidelity in making good his part toward those that are so unworthy according to that Scripture Psal 51. 4. to this sense spoken of God by David That thou mayst be justified c. that is that thou mayest appear just and faithfull in performing all thou sayest and overcome whensoever thou art impleaded or question'd by any 5. But if our unrighteousnesse commend the righteousnesse of God what shall we say Is God unrighteous who taketh vengeance I speak as a man Paraphrase 5. But here it will be objected If Gods way of gracious oeconomy under the Gospel see ch 1. note b. may be thus set out and more illustriously seen by the sinnes of men why should God then thus punish the Jewes as the Apostles say he will every where foretelling their approaching destruction for these sinnes of theirs which thus tend to his glory I recite the objection of some men or if he doe is it not injustice in him to doe so 6. God forbid for then how shall God judge the world Paraphrase 6. God forbid that we should say any thing on which this may be inferr'd for that were to deny him to be God who as such is Judge of all the world This seems to be here inserted by way of parenthesis as a note or expression of aversation and detestation of any such blasphemous inference after which he again proceeds in the proposed objection v. 7. repeating it again in other words which therefore must connect with v. 5. and cannot be the reason of what is said here in this verse 7. For if the truth of God hath more abounded through my note c lie unto his glory why yet am I also judged as a sinner 8. note d And not rather as we be slanderously reported and as some affirm that we say let us doe evil that good may come whose damnation is just Paraphrase 7 8. For say they If the faithfulnesse and mercifulnesse of God in performing his promises to Abraham that is of giving the Messias hath appeared more abundantly and hath tended more to his glory by or through occasion of the Jewes sinnes or infidelities there will then be no reason why they that are guilty of such sinnes so much tending to God's honour should still be impleaded or complained of or proceeded with in judgment arraign'd and punish'd as sinners that is that God should so complain and avenge that in the Jewes which tends to his honour but on the other side men might doe well to commit such sinnes
which gives place for repentance and remission upon sincerity of new life and is to be supposed and implied whensoeveer it is not mention'd The promises of mercy and pardon in the Gospel though general being yet conditional no ground allow'd for any to hope for his part of it but upon performance of that condition which again must not be consined to any one notiion of any one Christian virtue Faith or the like but to sincere obedience to the whole Law of Christ and that comprehends all the particulars required by him in the retail or as it is in the gross set down by the most comprehensive words either of Repentance or Conversion without which we shall all likewise perish and we shall in no wise enter into the kingdome of God or of Holinesse without which no man shall see God The not observing of which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the procreative mistake of the many great and dangerous errors in this matter The third thing is that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness signifies two things either a lower or a more eminent degree of righteousness these two differing one from the other as Justice and Charity appear to differ one superadded to and superstructed on the other and as it is the part of a Judge to consider these severally and as well to reward the higher degree of the one as to acquit the innocence and reward the lower degree of the other so there is a double notion of justifying in Scripture the one for acquitting and pardoning accepting and rewarding in a lower degree which upon repentance and forsaking of sinne and converting sincerely to God is afforded every one through the satisfaction and blood-shedding of Christ under the Gospel another for an higher degree of approving and commending and adjudging to reward and that proportion'd to some eminent act of faith or obedience in case of extraordinary triall such was Abraham's believing in hope and above hope and his obedience to the highest commands leaving his countrey and sacrificing his only son and such were the severall acts of faith mention'd Heb. 11. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works Jam. 2. And thus there seems to be a difference betwixt God's imputing no sin and his imputing to righteousnesse the latter being his adjudging to a high reward the former only the forgiving iniquity and accepting in a lower degree the one upon some eminent act of faith or obedience the other upon undertaking new life answerable to these two sorts of Justification And accordingly c. 4. that which is express'd ver 4. by it was accounted for righteousnesse is v. 5. the reward was reckoned noting an eminent reward of some eminent act to be comprehended in that phrase And so sometimes it is in the word Justified and when it is so to be interpreted the Context will generally determine V. 7. Ly As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth signifies also fidelity or faithfulnesse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary signifying a lie imports also infidelity or unfaithfulnesse and is here set to signifie that sinne of not making good use of the oracles of God intrusted to the Jewes called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelief v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse v. 5. So v. 4. Let God be true and every man a liar that is the unfaithfulnesse of men in neglecting to doe their part doth no way prejudice but rather commend the fidelity of God in allowing them those mercies which they make so ill use of V. 8. And not rather The placing of the words in this verse hath some harshness and consequent obscurity in it The learned Hugo Grotius is inclinable to believe a transposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cur why thus And why not the rest being read in a parenthesis or why should we not doe evil that good may come But I suppose the more obvious and simple way ought here to be preferr'd and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why from the former verse to be repeated or else the sense so to hang as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why there shall have an influence here upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not and be thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why not as we are calumniated c. or And why should we not say as we are calumniated and as some say that we say If this latter be it then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say is to be understood from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following But if the former then the whole oration placed ordinarily in a parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are calumniated and as some say that we say is as it were the Verb to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why not thus And why should not we say what Paul is affirmed to say but that is calumny saith Paul and in either way the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows will be taken in the sense that hath been noted of it Mat. 7. d. for scilicet or videlicet to wit only as a form to introduce the speech following thus Why should we not say as we are calumniated to say to wit Let us doe evil that good may come And so this will be a perspicuous rendring of the verse V. 13. Their throat is an open These three verses that here follow are evidently taken out of several places of the Psalms and other Scriptures and by the Apostle accommodated to his present purpose And by occasion of their being annexed to three verses taken out of the 14th Psalme it hath come to passe that some ancient Latine copies of that Psalme have taken them in from hence added them to that Psalme and accordingly the translation which is used in the Liturgie hath three verses more to that Psalms then the translation in our Bibles doth acknowledge V. 14. Bitternesse The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deceits was by the Septuagint mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterness and continued here from thence in this citation As indeed in most citations of Paul the Apostle of the Gentiles who generally used the Septuagint and of Luke also his companion see Act. 8. Note e. the Hebrew text is not made use of but the Greek translation retained even when it differs from the original Hebrew V. The glory of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory or praise being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God signifies not that glory which accrues to God the glorifying or praising of his name but that which accrues to man from God and that may be either in this world or in the next the approbation and acceptance of any work here or the reward of it hereafter God's acceptance or approbation here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praise or glory
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
〈◊〉 to establish applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimony may perhaps literally referre to the forinsick customes among the Jewes where there being three parts of their Judicial processe first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the entring of the cause secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilitio litis the establishment of the matter in dispute thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching into the cause the second of these may be here literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmation or establishment For that second consisted in the interposing of an oath on one side which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 16. the end of contradiction that is of that affirming and denying which was formerly lawfull betwixt the actors till the oath on one side had given the Judge some reason to incline that way and that is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place for the seiling or establishing the cause in that sense wherein the Romane law saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1243. an oath takes off the Judge from that dubiousnesse that before he was in one affirming and the other denying the same thing By analogie to this the preaching of the Gospel by the Apostles being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testimony or witness viz. that which the Apostles gave in to the testifying the truth of the Gospel being eye-witnesses thereof this testimony may be said to be established or confirmed when beside the first preaching of it more light and knowledge and evidences have been afforded to the removing of all ignorance or doubt from mens minds And so the meaning of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be clearly this that the Gospel which we first preach'd the testimony which we gave of Christ hath since by sufficient probation been made good among you to incline you to consent to the truth of it V. 19. Wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things in these books sometimes the mind or intellectual faculty Mar. 12. 33. where God is to be loved with all thy mind see Note on Rom. 1. l. secondly an habit of science or prudence as here thirdly perspicacity Ephes 3. 4. 2 Tim. 2. 7. V. 20. Disputer What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not easie to determine because as the word it self so the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very capable of a double notion for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this world then it will seem to signifie the Heathen world and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all be interpreted accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise moralist as the seven wise men of Greece and Socrates after who for the moral learning was by the Oracle proclaimed the wisest man in the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the learned philologer literator as Tertullian renders it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher or indagator into the nature of things which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world the philosopher or natural magician And so the next words would encline one to understand the place the wisdome of the world ver 20. and the world which by wisdom knew not God ver 21. looking most directly upon the heathen Philosophers who are by Baruch described in these words ch 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that seek out or search wisdom on the earth But then if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this age then it may more probably referre to the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 6. must signifie the chief of the Jewes of that age which crucified Christ ver 8. that is caused him to be crucified and there is mention of those v. 22. and 23. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the Jew and denote their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturallists that undertook to know every work of the creation and so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will belong to the Jew and signifie him that is skill'd in their laws and which interpreted them to the people according to the literal sense their Doctors and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have a peculiar notion among them also For it was the custome of the Jewes for many of the learned among them to sit in the Synagogue and to speak all of them by way of discussion or debate to the same matter as to find out the true sense of a piece of Scripture and to that custome 1 Cor. 14. 29. seems to referre Let the prophets speak two or three c. whence it is that this Synagogue where they did this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of searching or inquisition and to that custome perhaps referres that which is said of Christ Luk. 2. 46. that in the midst of the Doctors he heard and asked questions So he that interprets the Scripture mystically and allegorically is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master of inquirie or mystical disquisition and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher or inquirer that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that mystical or allegorical sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of inquiry and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitio Psalmorum the searching of the Psalmes see Elias Levita in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Jewish doctors which among themselves inquired into the truth of Scriptures which Christ seems to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searching the scriptures Joh. 5. 39. but found not Christ there as they might have done believed him not Thus is the word used Act. 6. 9. where several men are said to rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking with Stephen as the Jewish doctors use to doe one with another about the sense of Scripture and Act. 9. 29. 't is said of Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he talked and debated with them about the sense of Scriptures concerning the Messias This custome of the Jews seems to be referred to by this word but yet whether the other circumstances of the place which referre it rather to the Heathens may not so farre prevail as that it may be fit to pitch upon a middle interpretation of the word and to apply this custome of the Jews to secular inquiries in the heathen schools I shall leave it to be considered and onely add that the making of this place to agree with that of the Prophet Isa 33. 18. seems to be a matter of some difficulty the Text there looking another way viz. by way of admiration how th◠taxes that were exacted in the time of the siege were so suddenly ceased For that is the meaning of Where is the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he that even now kept the book of taxes for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the name of them that set down the publick acts as also the customes and taxes and revenues of the Kings and so Where is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher that is the receiver of money for so they received it by weight and lastly where is the numberer of towers he that reckons and assesses the several houses of the city every one according to their bignesse which was in order again to the exacting of taxes From this matter that of this text is distant enough and yet may that be so farre here accommodated as to expresse an admiration here as it was there at a strange sudden change wrought among them although the matter of the change was very different And yet for the words also they thus farre agree that a◠there was Where is the scribe so here though in another sense where is the scribe that is doctor or learned man there the Scribe to register the taxes the notary here the learned man or doctor of the Law as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher so here with the change but of letter without any of the sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intelligent or wise and lastly as there the numberer of towers so here the enquirer disquisitor of this world that speaks his sense among others by way of debate or discussion to find out the truth as there in the making an assesment they debated the rate or value of every house to proportion it accordingly And such applications as these by way of accommodating places to very distant senses especially when the words in the Greek translation will bear them though the Hebrew will not so well is no extraordinary or strange thing in the New Testament that of Christ's going with his parents to Nazareth that the saying might be fulfilled He shall be called a Nazarite that is the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a branch belongs to him will appear to any as strange and farre off as this CHAP. II. 1. AND I brethren when I came to you came not with excellency of speech or of wisdome declaring unto you the testimony of God Paraphrase 1. I said I preach'd not the Gospel to you in any eloquent words c. 1. 17. from whence to this place all hath been brought in on that occasion by way of parenthesis and now I resume it again because it is a thing laid to my charge by some of you that I am too plain and mean in preaching the Gospel to you An accusation or charge which I am most ready to confesse 2. For I determined not to know any thing among you save Jesus Christ and him crucified Paraphrase 2. For I thought it not any way proper for me to goe about to mend God's method and when he had determined the sum of our doctrine to be the doctrine of Christ which he taught in his life time together with the confirmation of it by his death through which also we have many precious advantages as pardon of sins through his satisfaction c. not excluding also but taking in in an eminent manner his resurrection it had been unreasonable to think of preaching any thing to you but this doctrine thus confirm'd see chap. 1. 17. 3. And I was with you in weaknesse and in fear and in much trembling Paraphrase 3. And accordingly when I was among you I was in the like manner as Christ when he was here on earth very ill used see note on Rom. 8. m. Gal. 4. a. persecuted for my preaching and in continual fear of the utmost dangers Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached 4. And my speech and my preaching was not with enticing words of mans wisdome but in note a demonstration of the Spirit and of power Paraphrase 4. And as for powerfull speaking that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said such as humane writings are content with but in plain demonstration from the prophecies of the old Bible or the voice of the Spirit since and the miracles done by Christ under the Gospel 5. That your faith should not stand in the wisdome of men but in the power of God Paraphrase 5. That the ground of your faith may not be humane eloquence c. but the arguments of perswasion which God hath thought fit to make use of 6. Howbeit we speak wisdome among them that are perfect yet not the wisdome of this world nor of the princes of this world that come to nought Paraphrase 6. Mean while the things which we teach are to those men which are arriyed to the highest pitch of wisdome divine and perfect wisdome not that which this age boasts of or depends on or in which the rulers of the Jewes v. 8. doe excell for all these are now a perishing their learning and they ready to come to nought 7. But we speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory Paraphrase 7. But that wise dispensation of God's in giving us his Son which was hidden under the Jewish types and only darkly spoken of by the Prophets but by God determined from the beginning to be now revealed to us to the very great honour of us to whom it is so revealed 8. Which none of the princes of this world knew for had they known it they would not have crucified the Lord of glory Paraphrase 8. A thing which is not to be imagined that the chief men among the Jewes v. 6. see note on ch 1. c. understood any thing of for if they had they would sure never have put him to death appearing by the voice from heaven and his miracles as well as by their own prophecies to be God himself come down from heaven 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Paraphrase 9. To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose that God prepares for them that depend on him all faithfull pious men such things as they never imagine or hope for such is the revelation of his mercifull designes toward us in the Gospel 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Paraphrase 10. And these hath God made known to us not by any fallible deceivable way but by sending down his Spirit upon the Apostles which leading them into all truth teaching them all things reveals even these deep mysteries unto us which be they never so secret in God must needs be known
Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan here and 1 Tim. 1. 20. is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execration the second species of Excommunication among them and in which for the greater solemnity of it there were curses out of the Law of Moses and such like execrations added to it an essay of which we have Act. 8. 20. thy money be to thee to destruction c. This was inflicted on him who had first been under the first species that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remotion or separation first for thirty daies and then being allow'd thirty daies more which they called the doubling of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continued in that contumacy for then say the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they anathematize him without defining any limited time as in niddui they did This in the Christian Church is called delivering to Satan for two reasons 1. Because it was the depriving the offender of those daily means which are in Christianity afforded and ordinarily usefull to eject Satan and the power of his kingdome out of the heart such are 1. the prayers of the Church 2 dly the publick use of the word or doctrine of Christianity for he that is under Cherem nec docet nec docetur neither teaches nor is taught say the Jews and in the ancient Christian Church they that were upon repentance received in again were first among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers in the porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the holy Scriptures saith Zonaras which argues that they were before excluded from it 3 dly the sacrament of the Lord's supper in which respect scandalous sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasting with them are by S. Jude ver 12. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in their feasts or agapae which being annex'd to the Lord's supper denoted the whole action that is unfit as blemish'd sacrifices to be received there And the use of all these means being in the oeconomy of the Gospel designed to so much advantage to the soul for the casting Satan out of it the depriving men of the use of those means is properly stiled the delivering to Satan as the Catechist that instructed men and made them fit for Baptisme or entrance into the Church was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exorcist that cast Satan out But then 2 dly in the Apostles times there was a sad consequent of this Excommunication proportionable to the execrations in the Jewish Cherem which say they seldome wanted their effect viz. corporal power and possession and inflictions of Satan on those who were delivered up to him in like manner as we read befell Saul after his defection from God when the evil spirit came upon him 1 Sam. 16. 14. For about Christ's time and a little after 't was ordinary with the Devil to tyrannize over the bodies of men laying all kinds of diseases upon them as appears in the Gospel which is called Satan's buffeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormenting Mat. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking or holding them with divers diseases and torments Mat. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding Lu. 11. 16. the word that is used for Excommunication and so here the delivering to Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh to the inflicting bodily diseases on him This Ignatius in his Epistle to the Romans calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment of the devil for he wishes there that it were on himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that by that means he may come to enjoy Jesus Christ which cannot be said of the punishments in hell for those would not be reconcileable with that end see Rom. 9 Note b. And so as among the Esseni of the Jewes saith Joâ—ephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are found in any considerable sinne they cast out from their congregation and they that are cast out commonly come to miserable deaths and as Heliodorus 2 Mac. 3. in his sacrilegious enterprize was scourged by two Angels in the shape of young men v. 26. and hardly came off with life so the Apostolical Excommunication or anathema was attended with dâ—seases and toâ—ments on the body to lay a necessity on them of reforming And this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod see Note on c. 4. b. Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering that seems to have an elegant notation in it for it is a relative to asking or demanding and implies that truth which otherwise appears from Scripture thus Satan is our adversary before God and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set against us this he expresses by accusing to which Rev. 12. 11. referres or impleading and thence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in court of judicature 1 Pet. 5. 8. This he doth falsly sometimes as in the case of Job c. 1. 9. 11. in which respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calumniator by which the Septuagint oft render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sometimes truly upon the real commission of some sinne to which purpose he is said as an explorator or searcher for faults to go up and down to and fro upon the earth Job 1. 7. when he hath any such accusation against any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brother Christian professor or pious person thâ—â— as perhaps it was in the case of Peter see Lu. 22. 31. he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require him of God demands to have him delivered up to him as to a lictor or executioner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sift and shake him terribly and that perhaps is the meaning of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking whom he may devour 1 Pet. 5. 8. and if God think fit to answer this request of his then God is said to deliver up to Satan and from that course of God's is that discipline of the Apostles transcribed and copied out in the censures of the Church which therefore are thus express'd Ib. Destruction of the flesh That Satan had when he was permitted by God for sin power to inflict diseases on mens bodies appeareth by what hath been said Note e. and by most of Christ's cures of men possessed with devils those possessions being generally accompanied with some ordinary disease discernible by the symptomes there mentioned the Epilepsie and the like And to this purpose 't is observable what we find in the Hierusalem Targum on Gen. 2. 14. supposed to be said to the serpent by God Cùm filii mulieris praecepta legis deseruerint nec mandata observaverint tu that is the serpent firmus eris percutiens eos in calcaneo eorum aegritudine afficies When the children of the woman
in all manner of sincerity And thus saith S. John 3 Joh. 4. that he hath no greater joy then to hear that his children walk in the truth V. 7. Beareth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cover and is within a very little the Latine tego and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tectum is sufficiently known and therefore by Hesychius 't is first expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover to contain and then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry to endurâ— And that this notion of covering belongs principally to concealing in opposition to speaking out or reporting may appear by Hesychius also who in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover words and not report them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to silence or holding the peace And this is the most probable notion of the word here where speaking of Charity that it rejoiceth not in iniquity that is is so farre from joying to see another offend that it produceth geeat sorrow and compassion for it but on the other side rejoiceth together in the truth is very glad to see men doe as they should doe live in all Christian sincerity he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a farther evidence of that temper conceals all the ill of another unlesse when 't is greater charity to reveal it as Pro. 10. 12. it is said of love that it covers all sins and then goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believeth all things that is all things that are said for the excuse or mitigation of a fault which is the quality of the supernal wisdome Jam. 3. 17. that 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easie to be perswaded of that which tends to mitigate the fault and when nothing is said in defence or excuse yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hopeth the best that the matter is capable of And then followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endureth all things whatsoever of injury comes to him by anothers fact he is most ready to bear and never meditate revenge Which is the very thing that must be meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were rendred beareth all things as in Hesychius 't is manifest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that notion of bearing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to endure And that is one farther evidence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in the other notion for else there would be no avoiding a tautologie It is true that ch 9. 12. it may bear another sense for the word certainly signifies to endure as well as to conceale and yet that with somewhat of this notion in it for the sense lies thus we might use our liberty or authority claim the privilege of labourers that is to be provided for by those for whom we labour but we have not done so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make no such claims but endure hardship rather then hinder the propagating of the Gospel by insisting on this right Ib. All things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things though it be an universal is not to be taken in the utmost extent but according to the use of the like phrases in all languages wherein the universal signe affix'd either to persons or times or places or things signifies onely a greater number but not all without exception So when Psal 14. 4. it is said of the children of men that they are all gone out of the way all become abominable it is manifest that it is not spoken of all men without exception for v. 8. there is mention of Gods people and v. 9. of the righteous So for things Joh. 14. 26. the holy Ghost shall teach you all things and bring all things to your memory not absolutely all but all that were usefull to their office So 1 Cor. 10. 23. All things are lawfull to me that is many of those things which are unexpedient or all indifferent things So Phil. 4. 13. I can doe all things is determined there to the things there spoken of to want and to abound c. and so here the covering and believing and hoping and enduring all things is the concealing and burying in forgetfulnesse many considerable injuries and evils of other men believing and hoping and enduring very many things which they which have not this excellent divine grace of Charity will never doe CHAP. XIV 1. FOllow after charity and desire spirituall gifts but rather that ye may prophesy Paraphrase 1. Let the prime supreme care be to do good to others and in order to that of all spirituall gifts which you are to desire zealously that of interpreting Scripture is the most usefull see note on Lu. 1. n. 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him howbeit in the Spirit he speaketh mysteries Paraphrase 2. For he that by the gift of God speaketh any unknown languages onely to shew what he can doe must be supposed to speak to the understanding of none but of God and then he speaks indeed by that gift or afflation mysteries or hidden things but no body receives benefit by him 3. But he that prophesyeth speaketh unto men to edification and exhortation and comfort Paraphrase 3. But he that declareth to others what himself understands of holy things speaks to men's profit and instruction admonisheth and exhorteth them to all Christian practice and comforteth them from the promises of Christ 4. He that speaketh in an unknown tongue edifieth himself but he that prophesieth edifieth the Church Paraphrase 4. He that speaks a strange language can benefit no body but himself but he that interprets Scripture doth that which much â—endeth to the confirming and benefiting the congregation improving them in spirituall knowledge 5. I would that ye all spake with tongues but rather that ye prophesied for greater is he that prophesieth then he that speaketh with tongues except he interpret that the Church may receive edifying Paraphrase 5. I had much rather that ye had the gift of prophesying then of strange tongues for expounding of Scriptures is infinitely more usefull to the Church then the gift of tongues unlesse he that useth that gift doth after tell them in plain words what he meant for unlesse he doe so the Church can receive no advantage by him 6. Now brethren if I come unto you speaking with tongues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophesying or by doctrine Paraphrase 6. For strange tongues are not at all profitable for them that are already Christians that which is profitable is either 1. expounding sacred figures or 2. communicating ones knowledge in great mysteries see note on 2 Pet. 1. c. or 3. interpreting of difficulties of Scripture or 4. morall catechisticall institution teaching you what men ought to doe and believe 7. And even things without life
6. 5. but have sincerely revealed to you what we have been taught by Christ without any other aime God knows than that we may perform faithfull service to him Annotations on Chap. II. V. 5. He hath not grieved me The sense affix'd to these words in this paraphrase very distant from that which the words as they are ordinarily read and rendred sound is taken distinctly from the Scholion of Theophylact who resolving it the Apostles meaning in both these verses to have his charity to the incestuous person express'd and to give order for his Absolution thinks this way of rendering it most proper that joyning them with himself in the dislike and sorrow and consequently infliction of censures for the sin he might ingage them joyntly with himself in the absolving the transgressor and this saith he most wisely disposed by him that they who had so lately been commanded by the Apostle to avoid him as a detestable person should not now upon his giving orders for his absolution be scandalized at him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as inconstant and mutable This saith he is the reason that he takes them in as partakers with him of the sorrow and censures that he might have them his willing partners in the absolution and joy of that And so this saith he is the sense of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he hath not saith S. Paul grieved me alone but all you in part that is a little or in some degree that I may not say he hath altogether grieved you lest I should lay overmuch weight upon him or in plain words the truth is he hath grieved you in like manner as me but yet that I may not overburthen him that was guilty of that incest or aggravate the matter against him all that I say is that in part or in some measure ye were grieved by him This is a very commodious sense and necessarily requires some small change of the punctation â—hough the printed text in Theophylact have not observed it partly by including in a parenthesis the latter part of this 5. verse from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end of it partly by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 5. But if any have caused grief he hath not grieved me but in part that I may not aggravate or lay weight on him you all 6. Sufficient to such a man And this is a plain sense and agrees very well with all that followes of their joynt and chearfull proceeding to the Absolution of the incestuous V. 6. Punishment which was inflicted of many What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment which was inflicted under the many will appear by 1 Cor. 5. 4. where concerning the incestuous person and such as he order is distinctly given that he shall be delivered up to Satan for the destruction of the flesh or bringing corporall inflictions upon him which is certainly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment here mentioned and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you being gathered together that is in the presence of the whole congregation to adde the greater solemnity to it And that is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here under or in the presence of the many Mean while as there the sentence was S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. I have judged as present and v. 4. when ye are gathered together and my spirit with the power of the Lord Jesus Christ bestow'd on the Apostle and rulers of the Church so here it must be supposed to be though the solemnity was transacted with the company and in the presence of the whole congregation V. 17. Corrupt That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God signifies the Gospel here as it was by S. Paul made known unto men the Christian Religion preached by him there can be no doubt All the difficulty is what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that there can be any question of the native proper signification of that word for it certainly signifies doing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and those are little pedling merchants that buy and sell to get gain but because it is possible it may referre to some practices which such Merchants are vulgarly guilty of mixing and dashing their commodities and so deceiving others that they may inrich themselves But thoâ—gh the word may possibly by a figure signifie this yet the genuine proper notion being very agreeable to the Context is in all reason to be preferred We are not saith S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the many This sure referres to the false teachers of his time and those we know were the Gnosticks who as they are said to serve their belly to love the world and to love pleasures and so generally to designe themselves advantages by their profession and of all things hated the Cross renounced Christianity when it was persecuted and brought any dangers or losses upon them so they are particularly marked out 1 Tim. 6. 5. that chapter where the Gnosticks are named v. 20. and their character particularly set down to be such as deem godlyness gain think the Christian profession brings men secular advantages of liberty c. and so cannot be so single-hearted so wholly bent to approve themselves to God as S. Paul here professeth to be To this interpretation of the place I am inclined by two passages in the Epistles of Ignatius which though they are omitted in the Laurentian Copy are yet constantly to be found in others and if they were put in by any interpolâ—tor they may yet be of good use to us in this matter there being no reason to suspect the hand that inserted them of any ill designe nor yet of ignorance either of the Gnostick heresie or of the use of the word The former place is in the Epistle ad Magnesianos where speaking of the Gnostick Judaizers enemies of the cross whose God is their belly minding earthly things lovers of pleasures and not lovers of God having a forme of godliness but denying the power thereof he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merchants of Christ huckstering the word selling Jesus going on to other parts of the character of the Gnosticks corrupters of women coveting what belongs to others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greedy lovers of money The second place is agreeable in Ep. ad Trall There are saith he some vain speakers and impostors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Christians but Merchants of Christ carrying the name of Christ for deceit huckstering the word of the Gospel and who these are he specifies in the process of that Epistle Simon the first-born of Satan Menander Basilides the unclean Nicolaitans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are falsely named that is the Gnosticks c.
shall be taken away Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall accept of the Gospel of Christ then they shall see and understand plainly what now is so obscure to them 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty Paraphrase 17. Now Christ is besides his humane nature indued with a divine Spirit and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ or the Gospel is there is freedome and consequently the vaile a token of subjection also 1 Cor. 11. 10. is taken away 18. And we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Paraphrase 18. And so all we that believe in Christ have that vail done away and doe clearly though not yet so perfectly behold Christ and by beholding him are changed to be like him the doctrine of the Gospel received into our hearts changeth us into other men to such a vision of Christ here in imitating his purity c. as shall be attended with eternal glory hereafter the same Spirit of Christ which worketh the one in us being certain to produce the other also Annotations on Chap. III. V. 1. Epistles of commendations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place are an intimation of an antient custome in the Apostolical primitive Church which ordinarily gave their testimonies to all Christians that travailed from one place to another and recommended them to an hospitable reception The original of this custome seems to have been taken from the heathens who had their tesseras hospitalitatis which from one friend to another help'd them that brought them to kind entertainment and Tertullian continues the phrase contesseratio hospitalitatis Many mentions of this custome we find amongst antient writers In Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend Thaumasius to your friendship c. And in Phaverinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend to your friendship and kindnesse Laurentius who of a long time hath been my scholar And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one commends a man to another when he gives a good testimony of him This was done among Christians by testifying the piety and orthodoxalnesse of any and the agreement with them from whom they come in the same faith And therefore when Fortunius a Bishop of the Donatists affirmed and boasted that their Church was the Catholick Church S. Austin Ep. 163. ad Elâ—usium convinceth him by asking him whether a Donatist could by his Literae formatae or communicatoriae gain a man entertainment or reception in any Church that he would name to him being confident he could not doe it Thus saith Nazianzen of Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he imitated many of the Christian rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all humanity charity to them that wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that way of it especially which consisted in sending letters and tâ—kâ—ns with which saith Nazianzen we use to furnish them that are in want from one nation to another The same saith Zozomen l. 5. c. 5. and Nicephorus Callistus l. 10. c. 21. almost in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He especially imitated the tokens or tesserae of the Bishops letters by which they are wont mutually to commend those that travell any whither and by that testimony obtain for them all friendly entertainment as for their most familiar acquaintance The same we may find in Lucian in his Peregrinus By which also will appear the antient notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie as Baronius ad an 314. and out of him Binius t. 1. concil p. 271. and Ferrarius De antiq Eccles Epist genere l. 1. p. 45. would have them Epistles by which men were testified to be in communion with the Church of Rome which they never did but when they were written by the Bishop of that Church and neither then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church but onely Letters commendatory from one place or Church to another to recommend a person that should travell thither and so obtain for him an hospitable reception lodging diet and all things else that are contained in Zozomen under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision or necessaries that they wanted and this according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mention'd see Note on Act. 2. c. for liberality and beneficence though there is no question but among other degrees of charitable reception that of admitting them to their Churches and Sacraments was included also proportionably to the forms of their testimonies which saith Mat. Blastares were wont to mention the uprightnesse of the persons faith unreprovablenesse of his life and his degree in the Church if he had any See Justell in cod Can. Eccl. Un. p. 132. V. 13. End of that which is abolished If the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then must Christ which is the end of the law that is the Christian precepts and promises typified by the Mosaical rites and shadows be meant by it but if the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then will the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of the resemblance be more perfectly answerable to the former thus Moses put a vaile over his own face to signifie that the Israelites would not see the face that is discern clearly the most eminent and principal part of the Law which is now abolished that is of the Ceremonial law For certainly the principall part of that was the inward purity and piety signified and adumbrated by those ceremonies and now taught by Christ more distinctly and plainly and so that covering taken away ver 14. only the Jewes will not see it but as yet their understandings are blinded in the beginning of the verse CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not Paraphrase 1. Being therefore intrusted by God with so honourable a charge the preaching of this divine and glorious Gospel of Christ c. 3. 4 and 18. we have been diligent in attendance on our work 2. But have renounced the hidden things of dishonesty not walking in craftinesse nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Paraphrase 2. And have been farre from using any of those vile arts which shame might make us disguise and conceal but dealt simply and plainly mixing nothing of our own with the word of Christ but contenting our selves
were of the same latitude with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of to signifie all these severals For that of sin I need not instance for that of legal uncleannesse see Num. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was unclean by the touch of a dead body For that of sacrifice of explation among many others see Lev. 4. 25. the blood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin that is sin-offering And in the last for purification either of a leaper or a woman after child-birth or after the touching of a dead body the word generally used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin so in the New Testament Rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin is the sacrifice of propitiation and so Heb. 10. 6. and 13. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most distinctly Then for the opposition wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin is here set to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse Christ made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin that we might be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse that is an argument that as our being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse signifies our being sanctified first and then accepted by God justified so his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies his being condemned that is consecrated as a sacrifice is wont to be devoted for the sins of the people CHAP. VI. 1. WE then as workers together with him beseech you also that ye receive not the grace of God in vain Paraphrase 1. And we whose office it is to labour for that for which Christ hath laid down his life c. 5. 21. doe exhort you not to frustrate all these gracious methods of God not to permit the Gospel see note Heb. 13. d. to be cast away upon you 2. For he saith I have heard thee in a time accepted and in the day of note a salvation have I succoured thee behold now is the accepted time behold now is the day of salvation Paraphrase 2. For the Prophet saith in the person of God Isa 49. 8. In a season which I had chosen I have hearkened to thee and in the fittest time for deliverance to come I have interposed my help It seems God hath his times and seasons to give deliverances and such is this wherein I now speak a point of time wherein God hath resolved to deliver all his persevering faithfull servants out of their persecutions And this in all reason ought to be laid hold of by us to escape out of the sins of the world and so out of the wrath that belongs to them that remain therein 3. Giving no offence in any thing that the ministry be not blamed Paraphrase 3. And one especial part of our labour and care is to abstain strictly from all things that may avert any man from the faith indeavouring to approve our selves to all that all men may look on our behaviour in the Gospel with reverence and not with censure and so be attracted to Christian life not deterred by us 4. But in all things approving our selves as the ministers of God in much patience in affliction in necessities in distresses Paraphrase 4. Approving our fidelity in the discharge of our office by all proper means first by the constant patient enduring of all sort of afflictions viz. pressures wants exigencies 5. In stripes in imprisonments in tumults in labours in watchings in fastings Paraphrase 5. Scourgings imprisonments seditions by pains taking denying our selves our ordinary sleep and food 6. By purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfained Paraphrase 6. By continence by the study of the divine Law in the more secret sense see note on 2 Pet. 1. c. by long-suffering by bounty by the extraordinary gifts of the Spirit prophesying languages c. by sincere charity and zeal to the good of souls 7. By the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left Paraphrase 7. By preaching the pure Gospel of Christ by the power of God in doing miracles c. by weapons evangelical of all sorts for the temptations of a prosperous and an adverse condition the spears in time of prosperity to repell the temptations of the world resolution against all the assaults of carnality and the shield in order to dangers and approach of evil patience constancy and perseverance to defend us from them 8. By honour and dishonour by evil report and good report as deceivers and yet true Paraphrase 8. Through the various fates of being contumeliously used by some as well as reverently by others vilified as well as commended counted as deceivers when yet we are most faithfull dispensers of the truth of God 9. As unknown and yet well known as dying and behold we live as chastned and not killed Paraphrase 9. Esteemed and look'd on by some as if they knew us not by others own'd and valued some judging us as lost men that by our needlesse zeal had brought destruction on us whereas by Gods help we are still alive permitted by God to be afflicted and chasten'd but not yet to be put to death though of some of us 't were verily purposed that we should 1 Cor. 15. 32. and 2 Cor. 1. 8. 10. As sorrowfull yet alway rejoicing as poor yet making many rich as having nothing and yet possessing all things Paraphrase 10. Our lives pitied and look'd on as made up of nothing but sadnesse whilst yet we are alwaies cheerfull and rejoicing in the testimony of a good conscience as poor our selves and yet enriching whole multitudes of men with that which is the most valuable true riches and though we are deem'd and that truly to have nothing yet are we so provided for by Gods good providence as to want nothing that is necessary or usefull for us 11. O ye Corinthians our mouth is opened to you our heart is enlarged Paraphrase 11. I have spoken clearly and freely to you O Corinthians and my heart as well as my mouth hath been enlarged to you also so great is my kindnesse and affection to you 12. Ye are not straitned in us but ye are straitned in your bowels Paraphrase 12. Ye are not pent up in us as in a narrow room my whole soul is open to you and at your service you have no small place in my affections but you doe not retribute as ye ought ye are somewhat straitned in your affections toward me 13. Now for a recompense in the same I speak as unto my children be ye also inlarged Paraphrase 13. And truly it were but a just return as from children to your parent if ye would be back again as kind and affectionate to me as I have been to you 14. Be ye not note b unequally yoked together with unbelievers for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse
possible he might but not necessarily to be concluded by that forme of that word because if we still restrain it to these last verses this will have perfect truth in it For when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye see he must needs refer to that point of time wherein his Epistle should be received and read by the Galatians and then 't is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written will be as true of the last verses as of the former part of the Epistle And so that difficulty is removed also THE EPISTLE OF PAVL THE APOSTLE TO THE note a EPHESIANS THat Ephesus was the prime Metropolis of the Lydian or Proconsular Asia hath been elsewhere shew'd see Note on Col. 4. a. And therefore this Epistle inscrib'd to the Ephesians must not yet be so confined to them but that it belong also to the other cities of this Province even to all Asia Here S. Paul was and disputed with the Jewes Act. 18. 19. which seems to be about An. Ch. 51. at which time he stayed not so long among them as to convert many but left Aquila and Priscilla there v. 19. And to them Apollos came v. 24. And by these the Christian faith seems to be planted there Act. 18. 25 26. And accordingly at Pauls return thither Act. 19. it is said that he found disciples there v. 2. but those only baptized with the baptisme of John which seems to conclude them to be of Apollos converting who when he first preached knew only the baptisme of John c. 18. 25. Soon after Paul returned thither again according to his promise Act. 19. 1. There he is opposed by the Jewes and by their instigation by the Gentiles also yet continues preaching the Gospel among them neer three years Act. 20. 31. so that all Asia both Jewes and Gentiles had it preach'd to them and that with a mighty successe c. 19. v. 20 and 26. At his departure from thence going to Macedonia Act. 20. 1. he gave Timothy commission to be Bishop there 1 Tim. 1. 3. there being already some hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching other that is false doctrines infusing the leaven of the Gnosticks among them against whose poyson Timothy was to watch and so also the Elders or Bishops of the other cities in Asia ordained by the Apostle at his planting the Gospel there and all together at a meeting at Miletus are solemnly warned to watch over their flocks and defend them against the grievous wolves and Gnostick hereticks which he foresaw would speedily break in among them And accordingly here in this Epistle as afterwards in Christs Epistle to them Rev. 2. the doctrines but especially the practices of these men are inveighed against which if permitted would soon bring them all back to heathenism again In which respect it is that he labours so magnificently to set out the mercies of God in receiving the Gentiles to the faith and their huge advantages thereby which therefore they are not to betray or lose for all the flattering shewes of either the Jewish ceremonies or the Gentile philosophy of which two the Gnosticks divinity was compounded and their lives filled with all villany This Epistle was written and sent to them from Rome after his carrying thither about the year 58. some six years after his first preaching at Ephesus And it was sent them by Tychicus to which he seems to referre 2 Tim. 4. 12. And Tychicus have I sent to Ephesus CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God to the saints which are at Ephesus and to the faithfull in Christ Jesus Paraphrase 1. to the society of Christians which are under the chief Metropolis of Asia Ephesus and which doe still adhere faithfull and constant to Christ in despight of all the temptations to the contrary 2. Grace be to you and peace from God our father and from the Lord Jesus Christ 3. Blessed be the God and father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Paraphrase 3. who hath called us to Christianity and thereby afforded us as many as have received the faith and live in obedience thereto all things in great abundance which may tend to our spiritual and eternal good 4. According as he hath note a chosen us in him before the foundation of the world that we should be holy and without blame before him in love Paraphrase 4. Agreeably to what before the creation of the world he had determined in his decree of giving of Christ viz. to call men from vicious living to Christianity and sanctity and purity of life such as he will accept of coming from the sincere love of him and of our brethren 5. Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Paraphrase 5. Having in his eternal purpose of mercy appointed his Son to be preach'd unto the world and that as many as received his message obeyed his commands should be received by way of adoption into the number of his children and live lives of obedience of holinesse and purity unto him A mercy attended with very rich advantages all which have accrued to us not from any merit or desert of ours being supposed sinners and enemies unto him but only from his free goodnesse toward us which was pleased so to determine it 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved Paraphrase 6. And this tends emnently to the setting forth th◠exceeding lustre of his mercy towards us or of the Gospel revealed to such unworthy wretches see note on Heb. 13. c. whom in Christ the son of his love he hath received graciously as many as perform obedience unto him 7. In whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace Paraphrase 7. Having by that precious ransome paid for us the blood of that dear Son of his afforded us captives to sin a way of freedome viz. a free pardon for all our past sins upon our present repentance and renovation a work of the abundant favour and bounty of almighty God 8. Wherein he hath abounded toward us in all wisdome and prudence Paraphrase 8. Wherein also his infinitely wise disposal hath eminently appeared in this of all others most probable and powerfull means of bringing home sinners to new life and blisse 9. Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself 10. That in the dispensation of the fulnesse of times he might note b gather together in one all things in Christ both which are in heaven and which are on earth even in him Paraphrase 9 10. Having now by the preaching of the Gospel to the Gentiles also manifested to us that
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 insâ—parable 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
THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being
he was the first-born from the dead v. 18. the first which from the grave was raised and exalted to heaven and being so risen all power was given unto him in heaven and in earth V. 16. Thrones These severall titles here rehearsed may possibly be no more but the expressions of severall degrees of dignity among men So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrones may denote Kings or Monarchs and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praefects of Provinces and cities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on earth But because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred to and the creating of the Angels as well as men c. belongs truly to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too the highest and most eminent of both sorts thereby to set out the eternal Divinity and power of Christ who is creatour of all and consequently before the most principal Angels which were created before men See v. 17. Of the great blasphemies of the Gnosticks and their followers the Valentinians in this matter of Angels creating the world c. see Irenaeus and Note on 1. Tim. 1. d. And to that Theologie of theirs the Apostle may here referre V. 20. Whether they be things in earth or What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in the heavens wil I conceive be best discerned first by comparing this place of the reconciliation wrought by Christ with the parallel Ephes 2. 14 16. where it clearly signifies the compacting the Jewes and Gentiles into one Church and so again Ephes 1. 10. the gathering in one all things both which are in heaven and on earth doth signifie all men of all sores Secondly by remembring two observations frequent in this Book 1. That it is the manner of the Hebrew writers to expresse this inferiour world for want of one word to signifie it by these two the heavens and the earth and indeed any aggregate body or totum by mentioning and enumerating its parts as the natural day by the evening and the morning and so to set down so many daies and so many nights where the truth of the story will not allow us to interpret it literally of so many nights distinctly but of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural daies of which any the least part is computed for one See Note on Mat. 12. n. and on Ephes 5. h. And not to multiply examples but to confine the discourse to this particular thus very frequently the heavens and the earth are set to signifie the whole lower world made up of the firmament of the aire that expansum which is called Heaven as when we read the fowls of the heaven and of the terrestrial globe of earth and water see Note on 2 Pet. 3. e. and then consequently to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here explained and interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in heaven and in the like phrase v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are in the heavens and on the earth shall signifie no more then what is in other places expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world as 2. Cor. 5. 19. in the very same matter that here is spoken of God in Christ reconciling the world to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation or all creatures the whole world of creation or the whole world without restriction Now what is meant by the whole world or the whole creation will appear by another second observation which is taken notice of and enlarged on Note on Rom. 8. d. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world simply and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all nations particularly the Gentile Idolaters mentioned here in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that were formerly alienated c. And then the meaning of the place will be clearly this that it pleased God by Christ to reconcile to himself or as it is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one or the same and so be more perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in or into one body Eph. 2. 16. all the men of the world the Gentiles and the Jewes both the same thing which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 15. the reconciling of the world that is the Gentiles in opposition to the Jewes that there in the words immediately precedent are said to be cast off and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all thinge be here in the Neuter yet will that be no objection against this it being ordinary for the Neuter to be taken for the Masculine as when Christ is said to have come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save that which was lost that is all the men that were lost and so Gal. 3. 22. that God hath shut up together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that is all men under sin and innumerable the like and therefore that which v. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the Neuter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you men you Gentiles v. 21. and that joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reconciled there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling here That I doe not conceive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in heaven to signifie Angels the reason is clear because Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 16. came not to take hold of or reduce or relieve or consequently to reconcile the Angels but onely mankind And indeed the Angels that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens never fell and so needed no reconciling And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things in heaven may possibly signifie the Saints departed which are now in Heaven in respect of their souls contrary to the Psychopannychists and were so at the Apostles writing this and even at the time of Christs death yet the
Context seems not to have any particular aspect on the matter but onely to look upon Christ and to set him up as the one universal redeemer and reconciler of all mankind of the Gentiles as well as of the Jewes and to shew what interest the Gentile world hath in his death and resurrection and therefore I preferre the interpretation first given as being directly pertinent to this purpose and agreeable to the consequents And that will more appear if you look on the place forementioned and parallel to this Ephes 1. 10. where this reconciling of all things in heaven and on earth expressed there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering into one is called v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of his will according to his good pleasure noting it to be some act of free undeserved mercy imputable to nothing but Gods meer grace and such most notoriously was the calling of the Gentile Idolaters and that a mysterie such as no man ever dream'd of or hoped for before and what that mysterie was is in the remainder of that Epistle largely shewn especially c. 2. 14 16 17. and under the name of the mysterie c. 3. 3 5. viz. the bringing in the Gentiles into the Church preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles c. 3. 8. the unsearchable riches of Christ And thus I conceive the phrase is to be understood Ephes 3. 15. where of Christ 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole family in heaven and on earth is named by or from him that is surely all the world Gentiles as well as Jewes are now vouchsased by him to be called by his name that is to be Christians called and received into his family V. 22. Body of his flesh The body of his flesh signifies no more than his flesh according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies body so it is oft applied to things which have no body and signifies essence or beeing V. 25. Fulfill the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill his word is a phrase which we meet with 1 Mac. 2. 55. spoken of Joshuah that for fulfilling the word he was made a Judge in Israel where as the word signifies the will and pleasure of God revealed to him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill it is to perform it in a very eminent manner But in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by the Context confined to another notion the preaching or publishing the Gospel of Christ peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill the word of God will be to fulfill that preaching that is to proceed as farre in the preaching of it as by all his diligence and care by himself and others he could doe and so belongs to the preaching it to these Colossians to whom being out of his way he yet had sent Epaphras v. 7. Thus we have a like phrase Rom. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up the preaching or Gospel of Christ that is to preach it from city to city from Jerusalem as far as to Illyricum CHAP. II. 1. FOR I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh Paraphrase 1. For I am willing ye should be advertised how earnestly I contend for you in desire to come to visit you and in prayer and zeal and solicitude for you and for those of Laodicea whose conversion wrought by Epaphras who was sent by me I look upon with much comfort though I never saw any of them as not being able to goe to either of those cities either in my first or second passage through Phrygia of which Laodicea is the Metropolis and Colossae another city Act. 16. 6. and 18. 23. 2. That their hearts might be comforted being knit togeather in love and unto all riches of the full assurance of understanding to the acknowledgment of the mysterie of God and of the Father and of Christ Paraphrase 2. That they may receive the joy and true comfort which the doctrine of Christ truly taught and practised will yield every one that being first united together in the Christian charity they may be filled with all graces in all abundance and come to know the bottome of this great secret or mysterie of God viz. of the Gospel or Christianity that is of the course which hath more obseurely been taken by God the Father under the Old Testament and more clearly now by God in Christ under the New to bring sinners to salvation 3. In whom are hid all the treasures of wisdome and knowledge Paraphrase 3. In which course is wrapt up all the depth of divine wisdome imaginable 4. And this I say lest any man should beguile you with enticing words Paraphrase 4. And this care of mine and solicitude for you I mention that it may make you cautious that no cunning impostor seduce you by saying things that look like truth but are not 5. For though I be absent in flesh yet I am with you in the spirit joying and beholding your order and the stedfastnesse of your faith in Christ Paraphrase 5. For though I am not personally present among you yet by the advertisements I received from Epaphras I understand how all things goe with you and so am in heart or spirit present with you as when Elisha's hear is said to have gone with his servant when he knew what he did 2 Kin. 5. 26. and rejoice much to see the regularity of Ecclesiastical affairs among you and your constancy in the truth in despight of all that have tried to lead you out of the way 6. As ye have therefore received Christ Jesus the Lord so walk ye in him Paraphrase 6. And therefore all that I have to adde is onely this that as you have received commands from Christ for the regulating of your lives so ye be carefull to doe accordingly 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Paraphrase 7. As having not only received the saith at first but having been farther instructed and improved in it as when walls are superstructed on a foundation yea and confirmed in it and therefore goe on according to these beginnings and abound in all Christian practices and let that be your way of returning thanks to God for his great mercies of revealing the Gospel to you 8. Beware lest any man note a spoil you through Philosophy and vain deceit after the tradition of men after the note b rudiments of the world and not after Christ Paraphrase 8. And take care that no body plunder you rob you cheat you of all that you have your principles of Christian knowledge by that vain empty frothy pretended knowledge and wisdome which the Gnosticks talk of 1 Tim. 1. 4. and 6. 20. taken out of
though not degree as Christ now lives being by his resurrection placed next in glory to his father in heaven 2. Set your affection on things above not on things on the earth Paraphrase 2. Let this celestial purity be the copie for you to transcribe and not these terrestrial grosser observances 3. For ye are dead and your life is hid with Christ in God Paraphrase 3. For ye by your baptisme have vowed to put off your former life and the life which now remains for you to live is that which Christ lives in heaven a life of purity here and of glory hereafter 4. When Christ who is our life shall appear then shall ye also appear with him in glory Paraphrase 4. And if you live that first pure Christian life after your divine pattern then this ye may be sure of that when Christ comes to judge the world all that shall be found so like unto him shall by him be received into the glory which he himself enjoyes 5. Mortifie therefore you members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry Paraphrase 5. This may therefore engage you to subdue and bring down all those vitious affections that are in your members and that savour and desire nothing but earthly things I mean adultery fornication and all sorts of unnatural filthiness such as is so ordinary among idol-worshippers the foulest parts of it admitted into their religions See note on Rom. 1. i. and on 1. Cor. 5. 1. 6. For which things sake the wrath of God cometh on the children of disobedience Paraphrase 6. Those sins which have alwaies brought God's judgments down upon the heathens 7. In the which ye also walked some time when ye lived in them Paraphrase 7. Of which sins ye sormerly were gulty when ye conversed amonge the heathens and followed their idol-worships 8. But now you also put off all these anger wrath malice blasphemy filthy communication out of your mouth Paraphrase 8. But now that you are Christians ye are obliged to put off all not only these forenamed but of the other sort of affections all suddain inflammation of anger all rising of it to any height all continuance of it upon you till it be improved into malice and for the tongue let not that be guilty of any unsavoury unclean or reproachfull discourse 9. Lie not one to another seeing that ye have put off the old man with his deeds Paraphrase 9. Never suggest or say any false thing to the injury of anothe see note on Act. 5. b. for this is a principal part of that heathen course which ye have renounced 10. And have put on the new man which is renewed note a in knowledge after the image of him that created him Paraphrase 10. Quite contrary to that state of renovation which ye have undertaken and which consists in the practice of all Christian vertues after the image of God who is all truth 11. Where there is neither Greek nor Jew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and in all Paraphrase 11. With whom as there is no partiality or difference put between men but all of all sorts even the worst sorts are accepted by Christ so ought it be with us toward all men of what quality soever we must shew all manner of fidelity without any falsness or injustice ver 9. toward them 12. Put on therefore as the elect of God holy and beloved bowels of mercy kindness humbleness of mind meekness long-suffering Paraphrase 12. See therefore that ye practise as becomes those who are prized and valued by God that have the gifts of his Spirit poured out for the converting and sanctifying of you and thereby are obliged to all that is most excellent the highest degrees of Christian kindness and liberality that ye think very meanly of your selves be very mild hard to be provoked with injuries never thinking of revenge 13. Forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also doe ye Paraphrase 13. Shewing that readinesse to be reconciled to them that have wronged you that ye have found and which it extremely concerns you to find in Christ toward you 14. And above all these things put on charity which is the note b bond of perfectness Paraphrase 14. And over all put on that excellent Christian grace of charity that love of others founded in Christ's love to you and to all others even his enemies which will keep you united one to another in an indissoluble bond much more perfectly than any other obligation can doe or which is the obligation to all mercifulness whether in giving or forgiving 15. And let the note c peace of God rule in your hearts to the which also ye are called in one body and be ye thankfull Paraphrase 15. And let Christian peace and union see Phil. 4. note b. be the moderator and guide in all your actions and doe all that may tend to that end it being the prime thing to which your Christianity obliges you and your being fellow-members of Christ with all others To which ye may also take in that obligation of gratitude to God who hath been thus mercifull to you and solemnly expects this return from you to be to others as he hath been to you 16. Let the word of God dwell in you richly in all wisdome teaching and admonishing one another in psalms and hymns and spiritual songs singing with grace in your hearts to the Lord. Paraphrase 16. Let the doctrine of the Gospel continue and abide in you and bring forth abundant fruit in all actions of spiritual wisdome that is piety Of this sort is the advising and admonishing of others in all things wherein ye can be helpfull unto them and such is singing in a pious Christian manner see Ephes 5. c. that is blessing and praising God see Mat. 14. c. heartily and affectionately in all the severall waies usual to that purpose see Ephes 5. 19. 17. And whatsoever ye doe in word or deed doe all in the name of the Lord Jesus giving thanks to God and the Father by him Paraphrase 17. And whatsoever ye doe or speak let it be with acknowledgment of the great mercies of Christ to you that hath enabled you to doe whatever it is and for this mercy reached out in him let God the Father have the honour and thanks 18. Wives submit your selves unto your own husbands as it is fit in the Lord. Paraphrase 18. Let the wives pay fitting subjection to their husbands and count it their Christian duty to doe so 19. Husbands love your wives and be not bitter against them Paraphrase 19. And upon the same account let the husbands be kind to their wives and not provoke them by unkind behaviour 20. Children obey your parents in all things for this is well-pleasing unto the
kind of inordinate lust or filthiness v. 3. see note on Rom. 1. i. This you know and God is witness that I was farre from being guilty of it 6. Nor of men sought we glory neither of you nor yet of others when we might have been note f burthensome as the Aostles of Christ Paraphrase 6. Neither did we desire to appear before you or others as persons of any great authority which yet we had and might have exercised as Apostles of Christ 7. But we were gentle among you even as a nurse cherisheth her children Paraphrase 7. But I have still dealt with you in all mildness tenderness imaginable the same which is discernable in a nurse to a child of which by feeding and making much of him she becomes extremely fond 8. So being note g affectionately desirous of you we were willing to have imparted unto you not the Gospel of God onely but also our own souls because ye were dear unto us Paraphrase 8. In like manner I confesse my self to have an huge tenderness and fondness of love toward you so that now having done you that greatest good preached the Gospel to you and nourish'd you ap in the faith I have nothing too dear for you not my life it self which is frequently called the soul in these books see note on ch 5. f. if it may stand you in any stead 9. For ye remember brethren our labour and travell for labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God Paraphrase 9. And evidence of which I then gave you and ye cannot but remember it how that beside the sufferings which I bare see note b. I alwaies laboured in my trade extremely hard that so I might preach the Gospel to you and yet not put you to charges 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe Paraphrase 10. You I say know and can witness and I doubt nor of God's testimony how I and the rest of us Silvanus and Timothy have behaved our selves toward you that have received the saith in the performance of all duties toward God and man so as we cannot be blamed or charged by any 11. As you know how we exhorted and comforted and charged every one of you as a father doth his children Paraphrase 11. Dealing with you as a father doth with his own children every one of you single as if every one of you were my child calling upon you to doe your duty and cheering you up to persevere against all discouragements 12. That ye would walk worthy of God who hath called you unto his kingdome and glory Paraphrase 12. And conjuring you by all the obligations imaginable that your conversation should be some way proportionable to what God hath done for you in calling you to the honour and privilege of being Christians here and if you continue constant in the saith glorified Saints in heaven 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which note h effectually worketh also in you that believe Paraphrase 13. And herein we have matter of continual joy and thanksgiving to God on your behalf that when we thus preached the Gospel to you ye received it readily not as any doctrine of ours but as the Gospel of Christ sent by God from heaven and which being thus embraced and believed by you hath also attained that end that perfection that accomplishment among you which every where belongs to it viz. to bring on them that embrace it the honour of being persecuted for it and glorifying God by that means and withall to give them strength to enable them to bear it Christianly 14. For ye brethren became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own note i countrey-men even as they have of the Jewes Paraphrase 14. For as it fell out with the Churches of Christ in Judea all that believed and held fast to Christ have still been persecuted by the unbelieving Jewes so hath it fallen out to you your own countrey-men the unbelieving Jewes among you have in like manner persecuted you as the Jewish unbelievers have persecuted the Christian Jewes 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men Paraphrase 15. And this which I say of the Jewes in Judea was practised by them on Christ himself and before him on the prophets sent unto them Mat. 23. 37. and now is accordingly fallen on us It being reasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost Paraphrase 16. And this generally is the ground of their quarrel to us that in spight of their prohibition we preach to the Gentiles use means that they might repent of their Idolatries c. by which and the former things the Jewes doe so fill up the measure of their sins that the wrath of God to the utter destruction of them is now come our upon them already denounced and within a very little while most certain to overtake them 17. But we brethren being taken from you for a short time in presence not in heart endevoured the more abundantly to see your face with great desire Paraphrase 17. And being detained from coming to you personally ever since I was first with you and driven suddenly from you Act. 17. 5 10. we are neverthelesse very kind to you and heartily desire and wish for an opportunity of visiting you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us Paraphrase 18. And accordingly I Paul had once or twice a full resolution to visit you but by some difficulty or other from time to time interposed by the instruments of Satan the obstructors and persecutors of the Gospel I was kept from coming unto you 19. For what is our hope our joy our note k crown of rejoicing are not even ye in the presence of our Lord Jesus Christ at his coming Paraphrase 19. For what greater matter of hope of a reward from God at the day of doom and consequently of present rejoicing can I have what greater ornament of which I could boà st then the good successe of the Gospel which I have preached among you 20. For ye are our glory and joy Paraphrase 20. For you are a prime congregation of Christians as Philippi another Phil. 4. 1. wholly converted by me and
observable for very great proficiency in the faith and endurance of persecutions for it and therefore I cannot but rejoice and even boast of you Annotations on Chap. II. V. 1. In vain The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty idle vain is known to be proportionable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the third Commandement and many other places being rendred vain doth yet signifie false viz. empty or void of truth And so here being applied to S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entrance unto them that is his first preaching the Gospel to them it doth not signifie the uneffectualness of it or want of success among them for that he had spoken of c. 1. 9. but as the consequents here manifest the fallaciousness or treacherousness of his aime in coming which that it was not imputable to him He here proves v. 2. by remembring them of the entertainment which he found at Philippi very farre from such as would encourage a worldly designer from going any farther nothing but persecution and tribulations and then ver 3. he expresly addes to this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our exhortation was not out of deceit or that I might deceive V. 2. Contention The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strife or contention may be taken in an Active or in a Passive sense that is either for labour or sufferance both in an high degree In the former sense it is when Christ commands us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strive to enter in at the straight gate that is to be very diligent and industrious In the latter it is Heb. 12. 1. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferance and persevering and afflictions mentioned before c. 11. and after v. 2 c. so Phil. 1. 30. and Cor. 1. 29. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving is bearing suffering afflictions and so more fit to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toyling or suffering hardship there for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the 〈◊〉 or pains in bearing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in doing ver 9. So 1 Tim. 4. 10. where we ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer reproaches the Kings MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we combat that is suffer persecutions which is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also which they that doe doe it in hope and trust in the living God which can and will reward all their sufferings And this is agreeable to the naâ—ure of the agones combats or games among the Grecians whereof the Poet saith Multa tulit fecitque it is made up of doing and suffering both And so we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combat of sufferings Heb. 10. 32. and of the women Phil. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which combated or contended that is suffered persecutions together with me in the Gospel And so here it is to be taken in this latter sense though that also added to the former endurance and diligence both great industry and labour in preaching the Gospel to them and withall great persecution for so doing For so it is in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferings and contumelious reproachfull usage such are scourgings c. and thus Phil. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same combat is the enduring persecution expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 27. the word used in the agones So 2 Tim. 4. 7. the fight or combat seems to referre to that which he had then lately past through at Rome before Nero's tribunal v. 16 17. V. 3. Deceit That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies deceit errour is used not onely Passively for being deceived by others but especially Actively for deceiving and seducing others will appear at large Note on Iude f. And so also that in the Epistles it referres especially to these grand seducers that were then a-foot so rife in the Churches the Gnosticks whose heresie being accompanied with so much uncleanness and carnality wheresoever the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seduction is joyned with words that expresse or intimate that there is great reason thus to interpret it Thus Theophylacts gloss intimates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I teach not any impurity such as are the doctrines or practices of the Magi and Sorcerers And accordingly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleanness and that word signifies all manner of unnatural lusts being subjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit or seduction it must be thought to referre to these practices of those seducing hereticks to whom S. Paul desireth to oppose his own dealing among them at once vindicating his own simplicity and uprightness and accusing them for the contrary He came meerly to convert them from all the villanies that they while they were Idolaters had lived in and doing so suffered great hardship of persecutions but they which took sure care not to be persecuted infused into them all false heretical doctrines and corrupt practices uncleanness and villany They shly stole in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. took all boldnesse and confidence to preach publickly the Gospel unto them V. 5. Used we flattering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies talk discourse of men and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be on the tongues of men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be talked of for flattery to be accused by men for this fault Ib. Cloke of covetousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only an occasion and pretence but also an accusation or charge against any So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a charge an occaesion against any and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a long specious oration in accusation of any man therefore the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be a false print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuso for that will best agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words that note accusing and suspecting that went before And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is either a true or false accusation So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are clancular depravings of men's reputations raising suspicions of them so Dan. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sought some occasion that is accusation against Daniel As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned with it that signifies sometimes unnatural lusts and filthiness as hath been formerly shewed Note on Rom. 1. h. and so it seems to signifie here and to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleanness v. 3. so notorious among the Gnosticks which were the pest of Christianity at that time V. 6. Burthensome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weight is here taken for the censures of the Church the exercise of that Apostolical authority and severity so 2 Cor. 10. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letters that had a great deale of weight that is severity threatning of censures
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem â—uscripsit peccati serpens ille vererator quáque ad tâ—rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâ—ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâ—sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance so oft promised to them that persevere and endure and outlast those persecutions and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. in that day which is the notation of that time of vengeance upon the Jewes see Heb. 10. a. As for the mentions first of the Angels secondly of the flame of fire thirdly of the everlasting destruction which may here seem to interpret this revelation of Christ so as to signifie the day of the general doom It is evident first that the Angels being ministers of God in executing his judgments on nations this remarkable vengeance on the Jewes may well here and is elsewhere â—itâ—y express'd by his coming or revealing himself with or by his Angels So Mat. 16. 27. and elsewhere often See Note on Iude g. Then secondly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of flame or flaming fire that is ordinarily the expression of the appearance of Angels he maketh his ministers a flaming fire saith the Psalmist and so adds little to the former And secondly Gods judgments if they be destructive are ordinarily in prophetick phrase express'd by flaming fire see Mat. 3. 12. Thirdly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies an utter destruction when of the chaffe it is said Mat. 3. 12. that it shall be burnt with unquenchable fire it referrs to the custome of winnowing where the fire being set to the chaffe and assisted with the wind never goes out till it have burnt up all Mean while not excluding the eternal torments of hell fire which expect all impenitent sinners that thus fall but looking particularly on the visible destruction and vengeance which seiseth on whole nations or multitudes at once in this life And that this is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting destruction here appears by all that here follows in this chapter the time assign'd for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when Christ shall come the ordinary expression of this his vengeance on his crucifiers to be glorified in his saints and to be admired among all believers in that day which that it belongs to somewhat then approaching and wherein those Thessalonians were then concerned not to tâ—e general judgement yet future is evident by his prayer for them that they may have their part in that great favour of God v. 11. and that the name of the Lord Iesus may be glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them to whom he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they may be glorified in or through him by this remarkable deliverance which should shortly befall them which were now persecuted CHAP. II. 1. NOW we beseech you brethren note a by the note b coming of our Lord Jesus Christ and by our gathering together unto him Paraphrase 1. But now brethren concerning that famous coming of Christ so often spoken of ch 1. 5 c. and mentioned to you by me 1 Thess 5. 1. for the destroying and cutting off the crucâ—fiers of Christ and persecutors of Christians see note on Mat. 24. b. the thing which is justly looked on by you as the period of your miseries and persecutions so universally caused by them and which consequently will be attended with the plentifull coming in of disciples to the Christian profession and with a greater liberty of publick assembling for the worship of Christ than our persecutions and dispersions will now afford us see note on Rev. 1. d. concerning this matter I say I besecch you 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ note c is at hand Paraphrase 2. That ye be not removed out of the truth which ye have already been taught and believed from Christ and us either by the pretended or misunderstood revelations or inspirations of some or by any thing said to you by me when I was with you by word of mouth or by that which I wrote to you in the former Epistle ch 5. 2. as if it were our affirmation that this now were the period of time wherein the day of the Lord his coming to judge and destroy the Jewes were instantly a coming l foresee the danger of this mistake to you that if you believe this and find your selves confuted by the event it will be matter of great trouble to you and may possibly shake your constancy and tempt you to disbelieve our Gospel and forsake your profession 3. Let no man deceive you by any means for that day shall not come except there come a note d falling away first and that note e man of sin be revealed the son of perdition Paraphrase 3. And therefore let not this cheat by any artifice be put upon you being of so dangerous importance if you believe it to be taught by us but resolve on this that before that come first there must be according to Christs prediction a great departure or defection from the faith to the heresie of the Gnosticks or perhaps this may be the meaning of the departure that in the order and method of things foretold by Christ one thing must solemnly precede the Christians breaking off their compliance with the impenitent Jews leaving them as obdurate and departing avowedly to the Gentiles Mat. 24. 13. and secondly Simon Magus that wicked Impostor and accursed person owned to ruine together with his followers he Gnosticks shall shew themselves in their colours having for some space concealed their malice 4. Who opposeth and exalteth himself above all that is called God or that is note f worshipped so that he as God note g sitteth in the Temple of God shewing himself that he is God Paraphrase 4. He I mean who opposes himself against Christ setting himself up and being acknowledged by the Samaritanes and others for the chief or first God superior to all other Gods and accordingly is publickly worship'd by them and assumeth to himself distinctly that he is God 5. Remember ye not that when I was yet with you I told you these things Paraphrase 5. If you remember this very thing I foretold you when I was among you preaching the Gospel and therefore in any reason I must not now be interpreted to any contrary sense v. 2. 6. And now ye know what note h withholdeth that he might be revealed in his time Paraphrase 6. And now you cannot but discern what 't is which makes some stop in this businesse their season of shewing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come The peculiar season will be when the Apostles have given over preaching to the Jewes as hopelesse and refractary and so goe to the Gentiles Mat. 24. 13. and consequently break off that more tender complyance with the Jewes For as long as that holds the Jewes will not be so sharp against the Christians and
consequently 't will not be yet so sit a season for the Gnosticks to discover their venome against them 7. For the note i mysterie of iniquity doth already work onely he who now letteth will leâ— untill he be taken out of the way Paraphrase 7. And therefore though this sort of men be already formed into a sect under their ringleaders Simon and Carpocrates c. yet at this time 't is carried more closely they are not broken out into such open renouncing of and opposition to Christ and Christians they have no occasion as yet to side with the Jewes against the Christians nor shew of quarrel whereupon to exasperate the Jewes against them because the Christians walk warily and doe nothing contrary to the Mosaical Law which is the thing which holds them from breaking out v. 6. But as soon as ever that which withholdeth is removed that is as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles give over the Jewes and permit not Christians to Judaize but call them off from observing the Law 8. And then shall note k that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self joyn with and stirre up the Jewes and bring heavy persecutions upon the Christians and having this opportunity to calumniate them to the Jewes behave themselves as their professed opposers And Simon Magus shall set himself forth in the head of them whom as a profest enemy of Christ Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter and for all the Apostatizing Gnosticks that adhered to him they shall be involved in the destruction of the unbelieving Jewes with whom they have joyned against the Christians 9. Even him whose coming is after the working of Satan with all power and signes and lying wonders Paraphrase 9. This person whom now I speak of and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves 10. And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Paraphrase 10. And by baits of lust c. they work upon the generality of wicked carnal Christians and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel but preferring the satisfaction of their own humors and passions and prejudices Joh. 8. 45. before the doctrine of Christ when it came with the greatest conviction and evidence and authority among them Tit. 2. â—1 11. And for this cause God shall send them strong delusions that they should believe a lie Paraphrase 11. And this is the cause why God suffers meer Magicians to deceive them by false miracles and by that means to bring them to believe all kind of falsnesse false gods false waies of worship deceitfull cheating false miracles to get autority to those and all manner of heathen licentious vicious practices the consequents of those errors and the most contrary to Evangelical truth 12. That they all might be damned who believed not the truth but had pleasure in unrighteousnesse Paraphrase 12. That so filling up the measure of their obdurations they may fall under condemnation or be judged and discerned to be what they are impenitent infidels and accordingly remarkably punished 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth Paraphrase 13. The more of truth there is in all this the more are we bound to blesse and praise God for his goodnesse to you brethren that he hath been so favourable to you above others as to appoint the Gospel to be preached to you and you to be called to the faith of Christ so early so these being Jewes at Thesâ—alonica are said to have believed before others Ephes 1. 12. and so to be taken out of that wicked generation by the preaching of the Gospel and that grace which is annex'd to it and by your receiving of the truth by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks v. 1 8 12. 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you that thereby ye might have your parts in all the glorious effects of Christ's power in his servants and over his enemies 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle Paraphrase 15. To conclude therefore Doe you brethren take care to retain constantly all the doctrine which I have both at my being with you for the preaching of the Gospel to you and since in mine Epistle delivered to you all such I mean as I have truely told or written to you not such as are unduly put upon you under that pretence v. 2. 16. Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace Paraphrase 16. And I beseech that Lord and Saviour of ours Jesus Christ and God the Father who out of his meet love to us hath thus given us his Son and through him afforded us matter of endlesse comfort even the hope of eternal joyes to reward our temporary sufferings and revealed this to us in the preaching of the Gospel see note on Heb. 13. c. 17. Comfort your hearts and stablish you in every good word and work Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up and confirme you to persevere stedfast and constant in the profession of the truth and in all Christian practices Annotations on Chap. II. V. 1. By The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or about or concerning or for as that denotes the matter of the ensuing discourse as when we say in English Now for such a matter or point or question which is the form of entring upon any discourse And thus it seems to be understood here making the coming of Christ c. the things which he proceeds to discourse of which having been touched upon in the former Epistle c. 5. 1. and it seems that which was said in that Epistle misunderstood by them in some circumstances he proceeds as in a known matter to speak of it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred concerning Ib. Coming of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord hath been
〈◊〉 〈◊〉 they affirm some meats to be ill see Col. 2. Note i. V 5. Word of God The word of God in this place by which meats are said to be santified that is rescued and freed from all uncleannesse or pollution so that they may lawfully be used enjoyed is certainly that word of truth now revealed in the Gospel which frees the Christian from those observances For this onely can satisfie conscience that it is lawful to doe so and consequently that it may be done with faith or assurance that they doe not sinne And as this secures us in general that no meat is now unlawful to a Christian under the Gospel so to make it in the particular lawful to each one the addition of prayer is the onely requisite meaning by that the prayer of faith coming to God with the assurance it is lawful and acknowledging it to be received of him and praying for his blessing upon it V. 8. Profiteth little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken in a sense wherein little signifies nothing at all but as when it is set in comparison and opposition to some greater matter as here in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things as in that speech of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates is a little to be considered but truth much V 13. Reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading is the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which the Rabbines call the oral word in the holy Scripture so called because none but that was suffered to be read in the Church but this not simply read but expounded also See Note on 1 Cor. i. c. V. 15. Meditate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Agonistical saith Peter Faber and belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the young men are exercised in Ephebâ—eo and from thence 't is applyed to exercises in the Schools Declamations c. So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to exercise as well as to take care or meditate and so the relation which here it hath to proficiency doth inferre CHAP. V. 1. REbuke not an Elder but intreat him as a father and the younger men as brethren Paraphrase 1. Deal not rigidly with a Bishop of the Church see note on Act. 11. b. have that respect to his office that whenever there is need of thy exhortation thou doe it as to a father of the Church with all humble respect to him And for any inferior officers in the Church let thy rebukes and correptions be fraternal and full of kindnesse and friendlinesse to them 2. The elder women as mother the younger as sisters with all purity Paraphrase 2. Behave thy self toward women the antienter sort or widows of the Church with great respect the younger with modesty and civility abstaining from any behaviour toward them that may savour any thing of wantonnesse or turpitude 3. Honour note a widows that are widows indeed Paraphrase 3. Let those widows which have neither husbands nor children be respected and relieved see note d. by you that is by the Church out of thier stock which is intrusted to your disposing 4. But if any widow have children or nephews let them learn first to shew peity at home and to requite their parents for that is good and acceptable before God Paraphrase 4. But if any widow which is a Christian be not perfectly destitute but have children or grandchildren let them relieve and take care for her as a part of their family v. 16. this being due by way of gratitude see note on c. 3. f. to the parents which have done so much for them and so consequently that which as God approves of so he requires at their hands 5. Now she that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day Paraphrase 5. But the widow that is truly so and is fit to receive relief from the Church is she that is wholly destitute hath none of her children to relieve her no body but God to hope in or rely on and so continues hoping and praying at set constant times continually without any other cares to distract or businesse to employ her 6. But she that liveth in pleasure is dead while she liveth Paraphrase 6. But she that abstaines from marrying not in order to peity but that she may live the more at her own disposal she is not to be counted a widow or vitall member of the Church but a kind of carcasse or piece of noisomnesse in it 7. And these things give in charge that they may be blamelesse Paraphrase 7. Give these rules that none but blamelesse persons may be taken in and those that have need of it 8. But if any note b provide not for his own and especially for those of his own house he hath denied the faith and is worse then an infidel Paraphrase 8. But if any man or woman doe not maintain those that belong to them especially those of their family as their parents clearly are having a right to live in their house and a propriety tobe maintained by them or that they take care for and relieve them supposing they are able to doe it that man or woman doth quite contrary to the commands of Christ and indeed performs not that duty to parents that even infidels think themselves obliged to doe 9. Let not a widow be taken into the number under threescore years old having been the wife of one man Paraphrase 9. Let none be listed as a widow into the number of those that are to be maintained by the Church see note on Tit. 2. a. under the age of sixty nor any that have parted with their husbands and marryed again see note on c. 3. b. 10. Well reported of for good works if she have brought up children if she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted if she have diligently followed every good work Paraphrase 10. And let them be such as have by their acts of duty and charity approved themselves to those among whom they have lived in all things of which their condition hath been capable such are good carefull education of their children hospitality friendlinesse and humility and submission to the meanest offices for the relief of those that stand in need care for all that are in any distresse and in brief seeking occasions for all works of charity and not onely embracing them when they have been offered 11. But the younger widows refuse for when they have begun to note c wax wanton against Christ they will marry Paraphrase 11. But receive not into the Church-offices those widows that are under that age for there will be danger of such that they will be weary of their employment in the Church of living in
as thou art a minister of Christ as while the Empire and state of the world remains heathen and not Christian most secular emploiments are farre distant from the Christian and thy interposing in them will tend to no advantage of the society of the Church it is not fit for thee to meddle in them but to apply thy self to such cares as may most conduce to the service of thy General who hath put thee into this calling and expects it from thee 5. And if a man also strive for masteries yet is he not crowned except he strive lawfully Paraphrase 5. Thus if any man be desirous to get the prize and to that end enter the lists in any of the exercises of the Olympick games he is not crowned unlesse he conquer nor will be adjudged conqueror unless he have observed all the rules of the games and then be victorious by those rules see note on 1 Cor. 9. f. 6. The husbandman that laboureth must be first partaker of the fruits Paraphrase 6. And so in husbandry and all other things there is required a great deal of pains and care and patience and so at length he receives the fruits and the hoped reward in harvest and such is the gaining and converting of souls and the far richer reward that attends that in another world 7. Consider what I say and the Lord give thee understanding in all things Paraphrase 7. Lay this to heart and God give thee a right use of it and judgment to doe all that belongs to thee 8. Remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel Paraphrase 8. And to fortifie thee in suffering whatever comes there is nothing fitter then that thou remember and consider our Saviour what befell him that he was put to death and then by God raised from death and so was herein like David of whose progeny he was to be who suffered such sad persecutions from Saul when he was destined to the kingdome and accordingly came to it and all this according to that doctrine which I have preached every where 9. Wherein I suffer trouble as an evill doer even unto bonds but the word of God is not bound Paraphrase 9. And for preaching of which I am imprisoned now at Rome as if I were a malefactor but this hath not restrained me in mine office but the Gospel hath been freely preached â— for all that and my imprisonment hath been a means of divulging the Gospel in this city 10. Therefore I endure all things for the elect's sakes that they may also obtain the salvation which is in Christ Iesus with eternal glory Paraphrase 10. And on these grounds I am very well content to suffer any thing for the good of the true Christians that they being confirmed by my example may be partakers of all the benefits of the Gospel and attain to eternall glory 11. It is a faithfull saying For if we be dead with him we shall also live with him Paraphrase 11. There is not a more certain truth nor any that deserves more to be considered and depended on by all Christians then this that our suffering as Christ suffered in testimony and defence of the truth for that is the meaning of suffering with him Rom. 8. 17. suffering as he suffered shall certainly be rewarded with participation of his glory 12. If we suffer we shall also reigne with him if we deny him he also will deny us Paraphrase 12. And as certain on the other side that if for fear of temporall evils we fall off from the constancy of our profession we shall be rejected by Christ 13. If we believe not yet he abideth faithfull he cannot deny himself Paraphrase 13. For Christ's part of the promise it is certain that will never faile we may through the wickednesse of our own hearts prove false to him in which case we lose all title to his promises but let us adhere to him and he can never faile us 14. Of these things put them in remembrance charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed note a rightly dividing the word of truth Paraphrase 15. In this and all other things approve thy courage and constancy to the truth truly and faithfully telling every one his duty and by thy example and doctrine directing them the way wherein to goe 16. But note b shun profane and vain bablings for they will increase unto more ungodlinesse Paraphrase 16. But suffer not thy self or thy flock to be inticed or fall in love with those profane discourses of the Gnosticks for they daily advance into higher impieties adding more new impious doctrines to the heap every day then the former 17. And their words will eat as doth a canker of whom is Hymenaeus and Philetus Paraphrase 17. And where they are once admitted their heresie corrupts and debaucheth very many infects and poysons the members of the Church in the same manner as the other parts of the body are infected when there is a gangrene in any for that doth not use to stop but drawes that which is next it unto the same condition and then creeps farther untill it have infected the whole body and that mortally and such are the Gnostick teachers now among you by name Hymenaeus and Philetus 18. Who concerning the truth have erred saying that the resurrection is past already and overthrow the faith of some Paraphrase 18. Who have lately fallen into a fresh but most dangerous error and by allegorical expressions of Scripture have perswaded themselves and others that there is no farther resurrection nor consequently future state to be expected see 1 Cor. 15. 12. but that all the places that sound that way are otherwise after the Gnostick Cabalistical manner to be interpreted and have been so successeful as to perswade some thus to believe them have gained some followers in this impious doctrine 19. Neverthelesse the foundation of God standeth sure having this seal The Lord knoweth them that are his and Let every one that nameth the name of Christ depart from inquity Paraphrase 19. But let not these and the like false impious hereticall teachers move any for God will certainly perform his promise to us his bill of contract with Christians in Christ his decree and purpose toward his faithfull servants remaines unchangeable being under seal and the seal of this contract hath two impresses on one side this That God is sure to all those that are faithfull to him to reward them both in body and soul to all eternity which is sufficiently destructive of their doctrine v. 18. that there is no future state and so no blisse for them who are persecuted here another on the other That every Christian obliges himself to a strict life quite
contrary to the vicious practices of these men by undertaking the faith of Christ 20. But in a great house there are not onely vessels of gold and of silver but also of wood and of earth and some to honour and some of dishonour Paraphrase 20. But it is to be expected in the Church as in any great family that all should not be equally good some furniture of gold c. others of wood and earth or shels some for more creditable some for lesse creditable uses some heretical as other orthodox Professions 21. If any man therefore purge himself from these he shall be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work Paraphrase 21. Which may therefore stirre up every man to be emulous of the best to be sure to rid himself from these pollutions of the Gnosticks and then as he shall be more valued by Christ so he shall be fitter to serve him in purity and every other Christian duty 22. Fly also youthfull lusts but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Paraphrase 22. But be sure to keep thy self from all those carnal affections which younger men are most subject to and not onely those of impurity which the Gnosticks indulge and allow to all that they may insnare them but also conâ—ntions and factions and emulations and love of glory c. And on the contrary be thou an emulous and earnest pursuer and follower of innocence fidelity and firm charity conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ 23. But foolish and unlearned questions avoid knowing that they doe gender strifes Paraphrase 23. As for those idle and unprofitable questions that are set on foot by the Gnosticks that tend to no benefit and have nothing of true knowledge in them keep thy self carefully from them for they will breed debates and quarrels and nothing else 24. And the servant of the Lord must not strive but be gentle unto all men apt to teach patient Paraphrase 24. And there is nothing more unlike a true Christian then that he that is such must be milde and quiet and peaceable toward all others and being in place as thou art must be ready and industrious to instruct others in the truth and not apt or forward to punish those that doe amisse see note on 1 Cor. 13. b. 25. In meeknesse instructing those that oppose themselves note c if God peradventure will give them repentance to the acknowledging of the truth 26. and that they may recover themselves out of the snare of the devil who are taken captive by him at note d his will Paraphrase 25 26. With great calmenesse and temper dealing with those that are of different opinions from us though in opposing us they oppose the truth as counting it not impossible or hopelesse but that by the grace of God they may be brought to repentance and so come to acknowledge the truth at length and recover out of Satan's snare by whom they have been caught to dâ—e the will of God that is that being delivered out of Satan's hands they may prove fit instruments of God's service Annotations on Chap. II. V. 15. Rightly dividing That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide aright should referre to the custome in Sacrifices which were to be cut after a certain prescribed manner and to them some partes given to the Priests c. may probably be imagined But another notion of the phrase here as it is joyned with the word of truth may seeme more probable For in the Old Testament the Greek translators use of the word belongs to a way or path to goe in which was wont to be cut out that it might be fitter for use thence the Latine phrase viam secare to cut a way that is to goe before and direct any in their journey And with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right joyned with it it is to goe before one and direct him the straight way to such a place Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 3. 6. and 11. 5. is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set right or rectifie and so to cut a way right is to put one and keep one in the right way We render it direct thy paths and way in those places of the Proverbs and then the Gospel of Christ the word of truth being most fitly resembled to a way much better than to a sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to cut the word of truth is to goe uprightly and according to the truth before others in Christianity And that was Timothies part as a Doctor or Bishop to lead them both by his example and doctrine the right way that is prescribed by Christ without falling into any errors or ill practice V. 16. Shunne The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumdedit signifies also divertit turning away or back as well as going round an is by the Septuagint or Greek translator of the Old Testament rendred no onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often to encompasse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once Ios 6. 3. but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declino to decline or avoid 1 Kin. 18. 11. and twenty times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 averto to put from us or fly from From hence it is that one of these interpretationsbeing set for the other according to the frequent manner of these writers or else by the power of the Passive or Meane differing from the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Tit. 3. 9. signifies to avert decline avoid fly from the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid v. 23. for which and in the same matter the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding is used 1 Tim. 6. 20. Thus doth Origen use the word against Celsus speaking of Christs going aside when the Pharisees consulted to kill him Mat. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is no degenerous or cowardly thing to flie from dangers providently and not to mix with them where it signifies declining and so avoiding of dangers And so Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompassing but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid slie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to which is so to look to to consider as to avoid Rom. 16. 17. if there be danger in it So Iosephus of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He avoided or took heed lest many should imitate the impurity of his speeches and l. 2. De bell Iud. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing is avoided by them in a passive sense Who they are which are here to be avoided and taken heed of is not obscurely set down in the following words viz. the Gnosticks that colluvies of Hereticks consisting of divers branches differing one
but may more probably be thought to have been heard before some inferior Judge at Rome so it is very reasonable to expound the mouth of the Lion as a Proverbial form to signifie some present devouring danger from the gaping of the Lion after his prey and the direfulness of that THE EPISTLE OF PAVL THE APOSTLE TO note a TITUS THat Titus convert of Pauls after imployed by him was at length ordained by him the Archbishop of the Island of Crete there to ordain Bishops in every city is intimated c. 1. 5. and cleared by all antient writers So Eusebius l. 3. c. 4. affirms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been Bishop of the Churches of Crete So Chrysostome that Titus was without doubt an approved person to whom was committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an intire Island 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the jurisdiction of so many Bishops So Theodoret that he was by Paul ordained Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Crete being very great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Bishops under him So the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle left Titus to ordain Bishops having made him Bishop first And S. Jerome in Catal. Titus Episcopus Cretae in eadem in circumjacentibus insulis praedicavit Evangelium Christi Titus was Bishop of Crete and in it and the ambient Ilandt he preached the Gospel of Christ making him Bishop in that Island and extending his charge to other Islands also The time when Paul thus left him at Crete seems to be rightly set by Baronius when Paul went into Greece from Macedonia Act. 20. 2. which he conceives he did not by land but by sea in which journey saith he by the Aegaean sea he came to Crete And this was about An. Chr. 54. Soon after this an 55. when he came into Greece he is said to have written this Epistle to him to instruct and direct him in the discharge of his office but whether it were at Nicopolis that he wrote it or whether it were before the beginning of the winter which he determined to spend there is left uncertain c. 3. 12. CHAP. I. 1. PAUL a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godlinesse Paraphrase 1. to plant that faith by which all Christians become acceptable in the sight of God and to confirm them unto the acknowledgment and practice of the Christian religion see note on 1. Tim. 3. f. 2. In hope of eternal life which God that cannot lie promised note a before the world began Paraphrase 2. In expectation of that infinite reward which God long since promised obscurely to Abraham and will certainly perform to all his true children that is to all believers 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour Paraphrase 3. And hath in that season which he thought fit to designe for it most clearly now revealed by the preaching of the Gospel that which was committed to me as an Apostle by Christ's immediate appointment 4. To Titus mine own son after the common faith Grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Paraphrase 4. To Titus whom I first converted to the faith preaching it according to Christ's appointment to Gentiles such was he as well as Jewes 5. For this cause left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every city as I had appointed thee Paraphrase 5. In our passage through Crete I constituted thee Bishop there that thou mightest dispose and settle those things there which I by the shortnesse of my stay omitted to settle and to ordain Bishops in each city of that Island see note on Act. 11. b. and 14. b. according to the directions which I then mentioned to thee how they should be qualified 6. If any be blamelesse the husband of one wife having faithful children not accused of riot or unruly Paraphrase 6. To wit that thou shouldest ordain none but such as should be approved by testimony of the Church see note on Act. 6. b. to be under no scandalous sin which live not with a second wife after putting away the first see note on 1 Tim. 3. b. whose children if they have any have all received the faith for if he bring not up his own children to be Christian what hope is there that he will be fit to convert others and to rule in the Church and live temperately and regularly 7. For a Bishop must be blamelesse as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre Paraphrase 7. as becomes one that hath the government of God's family intrusted to him 8. But a lover of hospitality a lover of good men sober just holy temperate 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Paraphrase 9. Holding fast that doctrine which is agreeable to that which from Christ and us you have been taught and seen exemplified viz. that the truth of God must be confessed though with the greatest hazards and losses contrary to what is now infused by the new Gnostick-teachers that so be may be able to instruct all in the truth or to comfort those that for their constancy to the faith are under any pressure and convince the hereticks of the falsnesse of their popular grateful carnal doctrine 10. For there are many unruly and vain talkers and deceivers especially they of the circumcision Paraphrase 10. For there are already many unruly persons that resist our doctrine and vent idle fansies of their own and seduce and corrupt others from the truth to their corrupt waies which will be the ruining of them And these are those especially that stand up as advocates for the observation of the Jewish Law 11. Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Paraphrase 11. And these are not to be permitted to vent their deceits for they seduce where they come whole families at once and infuse abominable doctrines into them and thereby make advantage to themselves 12. One of themselves even a note b prophet of their own said The Cretians are alwaies lyars evil beasts note c slow bellies Paraphrase 12. And these are such kind of men as those which Epimenides a Cretian Poet and learned man see note on Luke 1. n. said that Island was wont to be full of lyars bestial luxurious people 13. This witnesse is true wherefore rebuke them sharply that they may be sound in the faith Paraphrase 13. The truth of this his censure now appears and therefore do thou examine and inquire narrowly into them
〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifie the Mosaical feasts and sacrifices 1 Cor. 8. 8. Heb. 9. 10. Rom. 14. 17. Col. 2. 16. but more evidently by viewing these many other places in the New Testament wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Gospel John 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace and truth the Gospel and substance of all the Mosaical shadows is said to have come by Jesus Christ in opposition to the Law by Moses So Act. 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having seen the grace of God that is the Gospel so successefully preach'd among them see Note on Act. 18. d. and accordingly c. 13. 43. they exhort them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to continue in the grace that is the Gospel of God that had been preached the doctrine thus mercifully revealed from God by them So Act. 14. 3. the Lord is said to bear witnesse to the word of his grace that is by miracles to confirm the preaching of the Gospel So v. 26. and c. 15. 40. Paul and Barnabas were commended by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the grace that is the Gospel of God to the preaching of it express'd after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work which they performed So c. 15. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Gospel in opposition to the yoke of the Law laid by the Judaizers upon the Christians So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that believed through the preaching of the Gospel So c. 20. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel of grace and v. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his grace that is preaching of the Gospel So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we received grace Rom. 1. 5. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostleship first the mercy of receiving the Gospel then commission to preach it So Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this grace the Gospel in which we stand c. So c. 6. 14 and 15. we are not under the Law but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under grace that is under the Gospel So 2 Cor. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the grace of God the Gospel set in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fleshly heathen wisdome because this was no way to be attained but by God's revealing it so c. 6. 1. they are exhorted not to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain So Gal. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not evacuate the Gospel I doe not let that great favour of God of revealing the Gospel to me to be cast away upon me and c. 5. 4. of them that depended on the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have fallen from grace that is from the Gospel So Eph. 1. 6. the glory of his grace and 2. 7. the abundant riches of it that is of the Gospel revealed to the heathen So Col. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the day that ye heard and knew the grace of God in truth where by the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth with it as before in John grace and truth the hearing and knowing 't is clear there can be nothing meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace but the Gospel So 2 Thess 2. 16. a good hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel and 2 Tim. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preaching of the Gospel So Tit. 2. 11. the grace of God hath appeared teaching c. clearly the Gospel and the doctrine thereof So in this Epistle c. 10. 29. the spirit of grace the spirit of God that in God's great kindnesse to us was sent to consecrate the Apostles to their office of preaching the Gospel So c. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling short of the grace of God nothing apostasie or defection from the Gospel and perhaps contrary to that v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us hold fast grace So 1 Pet. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace to you or the Gospel preached unto you and v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel brought to you and c. 5. 12. testifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this is the very Gospel of God So Jude 4. transferring the grace of God to lasciviousnesse that is making that use of the Gospel to Libertinisme V. 15. Fruit of our lips Some difficulty there is in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of lips 'T is ordinarily conjectured that the Greek translation in Hosea ch 14. 2. whence it is taken read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calves which the Hebrew Copyes retain and instances of the like have been given Note on Heb. 8. a. But Mr. Pocock renders another account of it viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used by the Septuagint for an holocaust which being ordinarily of young bullocks the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vituli calves may fitly be rendred by it The onely difficulty is to resolve what the reason is that holocausts should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his conjecture is good because these being above what was prescribed by the Law they bare proportion to fruit or banquet after a meal and accordingly they are called by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer fruit for â—he Altar or a banquet over and above the prescribed sacrifice for as it is the custome after a feast to serve in fruit so saith Bartenorius after they have offered the due oblations of every day they bring the holocausts for their free-will-offerings See Maimon ad Mishnaioth tr Shekalim c. 4. § 4. But if this be not imbraced why yet may it not be resolved that the 72. retaining the sense thought fit as often they do lightly to change the word and so to set fruit for calves By this means 't is become farre more fit for our Apostles turn to signifie our Christian sacrifice or free-wiloblations works of mercy c. which together with our praises of God we offer to him proportionable to the offering to God thanksgiving and paying vowes Ps 50. 14. which being promised by the lips and spoken with the mouth Psal 67. 14 the payment of them is really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the fruit and calves of our lips This fruit of the lips is here visibly set down as all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of praise Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is enforceth Now the sacrifice of praise is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called Psal 49. 15 24. Psal 107. 22. Psal 116. 17. and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation ver 13. that is the
his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 10. But the rich in that he is made low because as the flower of the grasse he shall passe away Paraphrase 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject be as well pleased and thank God as heartily for his being reduced to this low estate as a poor man is wont to be when he is preferred and exalted see note on Mat. 9. d. Or thus It is no unhappy state for a man to have lost all to be brought low in the world and so to have nothing left to lose or secure Nay this he may really look on as a dignity or preferment that he hath reason to be very glad of and not to mourn for And so likewise may the rich man look with joy upon the plundrings and violences that befall him because his riches is as fading and transitory a thing as the greennesse of the grasse not worth the valuing and the care of keeping and perpetuating it unto him will bring him a great deal of temptation and vexation and little of joy or advantage 11. For the sun is no sooner risen with a burning heat but it withereth the grasse and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his note c waies Paraphrase 11. For as it is with the green grasse on the ground as soon as ever the sun riseth and scorcheth it it makes it wither and all the florid part and beauty vanisheth presently and there is no possible preserving it at such a time so the rich man when afflictions and devourers come upon him doth in a small time wither and fall away his riches leave him or he them if God see fit to send or permit afflictions he will not by all his dexterities by any means but prayer and fidelity and constancy ver 5 6 7. be able to avert them 12. Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him Paraphrase 12. Whereas on the other side for the true constant pious Christian it is a blessed thing for him that he meets with afflictions which are but means to trie and exercise his Christian vertues which being done he shall receive approbation from God and with it a reward such as in the Gospel is promised to all that adhere and cleave fast to God if not deliverance here eternity hereafter 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man Paraphrase 13. Let no man that by afflictions is brought to any sins say that God is the author of this for as God cannot himself be brought to sin by any means so doth not he by sending affliction seduce or insnare any cause him to fall by that means as appears by the sincere Christian whose sidelity is not betrayed but approved by afflictions 14. But every man is tempted when he is drawn away of his own lust and inticed Paraphrase 14. But every mans falling into any sin comes from himself his own treacherous sensual appetite which being impatient of sufferings suggests and tenders him some sensitive carnal baits and so by them draws him out of his course and intices him 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Paraphrase 15. And when his consent is joyned to that proposal or invitation of his sensual part against the contrary dictates of his reason and the Spirit of God then that and not the affliction and temptation ver 13. begetteth sin every such consent is the engaging the soul in sin and such sin when by repetition of acts or indulgence it comes to some perfection it engageth the soul in eternal death see note on 1 Thess 5. f. 16. Do not erre my beloved brethren Paraphrase 16. 17. Doe not permit your selves to be deceived by the Gnosticks that creep in among you and flatter you with hopes that they by their compliances will be able to preserve you from suffering here No certainly it is God must secure you or ye are not likely to be secured the present avoiding of persecutions by not confessing of Christ will stand you in small stead involve you only in the destruction that attends the persecutors and this will be a sad deceit when it befalls you How much better and safer will it be to adhere to God when every good thing that is given to men whether of the lower or higher sort the ordinary prizes in their spiritual exercises and the most illustrious crowns see note on Phil. 3. d. come from heaven descend to us from God who is the great spring and fountain of all good things who like the sun sends out light to all that want but then is not like that in its changeablenesse as in the several appearances of the sun when it riseth when 't is high noon and when it sets whereas God is constant in the same powring out his raies on us hath no rising nor setting nor again in his yearly removing or going from us which causes different shadows on the earth God sends forth his light without mixture of shade his gifts without all niggardlinesse or restraint 17. Every good gift and every perfect gift is from above and cometh down from the father of lights with whom is no note d variablenesse neither shadow of turning 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Paraphrase 18. He hath now begotten us in a more excellent way and manner then when we were called his children being Israelites begotten us by the Gospel to be Christians and heirs of salvation and therein he hath allowed us the favour of being the first that have been called to this dignity Ephes 1. 12. and that out of no consideration of any thing in us but only of his own free will and pleasure which being an evidence of his free goodnesse toward us we have little reason to misdoubt him 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath Paraphrase 19. Seeing therefore God hath been so gracious to us let these advantages be made use of to reform every thing that is amisse let it engage us to those moral duties oft recommended to us as to be very ready to hear and learn and yet very deliberate and warie in our words so to be very hardly brought to anger or impatience whatever the wickednesse of men whatsoever
to the dispersed of the Jewes And although those to whom the Epistles were directed immediately were the Jewish Christians yet of these there were so many that did stand for the continuance of the Mosaical Law and so were Judaizing Christians and these lived so intermixtly with the unconverted Jewes themselves and so maliciously acted with them to the persecuting of the Orthodox Christians that as some passages of this Epistle seem to belong onely to the Jewes unconverted as the former part of this Chapter till ver 7. so many more pertain to those that went on with them in their sins those that reconciled Christianity and the world and all the most enormous sensual sins c. 4. 4. and particularly the outrageous practices of the Zelots For so it appears by Act. 21. 20. that many myriads of converted or believing Christian Jewes were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the number of the Zelots that were very vehement persecutors of all that stood not for the Law of Moses To these refers the unruly tongue c. 3. compared to a fire that kindled so much matter made such combustions among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting into a flame the whole wheel or course of affairs v. 5 6. untameable v. 8. full of cursing and bitternesse v. 10 11. and in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal v. 14. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal or envy v. 16. and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedition or tumultuousnesse and every evil deed the very character of the Zelots in Josephus so again c. 4. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wars and quarrels among them ver 1. which as it is observed were first intestine among themselves begun by those of the Zelots and so prepared them to their wretched desolation when the Roman Eagles came and more punctually v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye kill and envy And to this purpose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here most properly belongs which though it signifie sighing or groaning or murmuring yet because that is an effect of envy and emulation which sighs at other men's prosperity and because envy proceeds wholly from uncontentednesse as in the story of Cain it appears first his countenance was sad and then he malignes and slayes his brother therefore by a figure it is set to signifie the same thing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy and bitter zeal had before so often done V. 12. Condemnation The antient Copies generally and beside those produced by others the forementioned in Magdalene College Library in Oxford read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hypocrisie The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false speaking for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vulgarly signifies to be an hypocrite to dissemble signifies also to lye to deceive to deal fraudulently as near in signification as in sound to our Knave as it is now used among us and so one of these is taken for the other the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false speaking And then the exhortation of this place will be parallel to that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is best not to swear at all but to take such care of speaking truth with every man that our words may be thought to be oaths And that of the Arabians Let thy speech be I and No that thou mayst be a true speaker among all men and Joseph de Bell. Jud. l. 2. c. 12. of a sort of Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that is said by them is stronger then an oath Swearing is forbidden by them counting it worse then perjury and affirming that that man is already condemned as unsit to be trusted which is not believed without calling God to witnesse V. 14. Elders of the Church What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church is not easie to be determined If there were at the time of the writing this Epistle beside the several Bishops in each Church a second order of Presbyters under the Bishops and above the Deacons and of them more then one in each Church it would then be most reasonable to interpret this place of those But because there is no evidence whereby these may appear to have been so early brought into the Church see Act. 11. b. and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural doth no way conclude that there were more of these Elders then one in each particular Church any more then that the sick man was bound to call for more then one and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church was both in the Scripture-style see Note on Act. 11. b. and in the first writers the title of Bishops and because when there were secondary Presbyters more then one in every city the sick man cannot be thought obliged by this Text to call for the whole college or one sick man for more then one and lastly because the visiting of the sick is antiently mentioned as one branch of the office of Bishops therefore it may very reasonably be resolved that the Bishops of the Church not the Elders of the Jewish Synagogue but the Bishops of the Christian Church Seniores Christianae congregationis as Erasmus paraphraseth it the Elders or Governors of the Christian congregation one in each particular Church but many in the universal Church and so also many in the Church of the dispersion to which this Epistle is addressed are here meant by S. James Thus in Polycarp's Epistle to the Philippians where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being the highest order mentioned and those to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature belongs may as in Papias and Irenaeus and Clemens Alexandrinus and Tertullian they doe most reasonably be conceived to denote Bishops One part of their office is set down that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that visit all the sick And accordingly so it most probably must in this place Ib. Anointing him with oile That anointing with oile was a ceremony sometimes used by Christ and his Apostles in working their miraculous cures healing diseases and casting out devils appears Mar. 6. 13. where at the Apostles going out it is said that they cast out devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and anointed many sick persons with oil and cured them Another ceremony there was used to the same purpose imposition of hands Mar. 16. 18. and Act. 9. 17. and 28. 8. And to these prayer was added as the more effectual and substantial performance of which Unction and Imposition of hands were onely the ceremonies and this prayer commenced in the name of Christ or else the name of Christ in prayer called over the sick And by these means together with the sick man's examining and confessing and sincerely forsaking whatsoever sin he stood guilty of either toward God or man it was ordinary
with so universal an agreement and consent as the former may be concluded from Eusebius and others of the Antients But that either it was not received into the antient Canon or not acknowledged to be written by that Apostle is the too hasty affirmation of some few later writers For the confirming of which because the posthumous Annotations of the most learned and judicious Hugo Grotius a person which hath deserved so extremely well of this last age have offered a special argument it will not be amisse briefly to consider it It is this Peter as all know died under Nero but this Epistle as it is there suggested at least the third Chapter of it was written after the destruction of Jerusalem This is attempted to be thus proved because no Christian ever believed that the end of the world would come till after the destruction of the Jewish state but that soon after that it would come was the opinion of many whereas saith the objection the writer of this Epistle arms his readers with patience in expectation of the last day if it came not so soon as they expected Hereupon the conclusion there is that Simeon the Bishop of Jerusalem next after James is probably to be deemed the writer of this Epistle who lived after the destruction of Jerusalem till Trajan's time and then was crucified To make this good these inconveniences are presently foreseen which this opinion must necessarily fall upon One from the beginning of the Epistle where he is styled Simon Peter which cannot belong to Simeon Bishop of Jerusalem who was not called Peter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle of Jesus Christ which as little belongs to Simeon whose predecessor James in his Epistle styles himself no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of Jesus Christ A second from c. 3. 15. where he calls the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our beloved brother To these inconveniences the onely expedient that is there offered is this conjecture Puto titulum fuisse c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter should be left out in the Title and so likewise the word Apostle and so the form be reduced to that of James and Jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symeon the servant of Jesus Christ and so likewise that the words rendred our beloved brother were not in the antient Copies But of this there is not pretended any colour of authority from any antient Copie but onely Credo it a comperturum si quis antiquiora quà m nos habemus Epistolae hujus exemplaria invenerit I believe that he which shall meet with more antient copies then those which we now have will find it thus Which as it is an acknowledgment that no copie which we now have favours this conjecture and so that it is deprived of all authority or probable ground so it is an evidence of the infelicity and great injury done to learned men whose notes and all their most sudden conjectures which never past the Authors review or second maturer thoughts are indifferently put together and set out by others after their death For it is not imaginable that that most judicious learned man who was so great a master of reason and so seldome or never assumes to put off any opinion of his own upon his own Puto and Credo thoughts and beliefs or conjectures should thus leave out words and expressions upon his own phansie without any pretence of any one Copie to assist him This will be yet more strange if it be remembred first that ch 3. 1. this is said to be a second Epistle written much to the same purpose with the former which is very agreeable to S. Peter's being the Author of it the former being wholly bent to fortifie the Christian sufferers in their constancy against the baits and seductions of the Gnosticks but can no way be competible to Symeon the Bishop of Jerusalem of whom no records of those times tell us that he ever wrote any and of whom it is not by those Annotations pretended that he wrote two Epistles Secondly that ch 1. 16 17. there is a whole passage which cannot possibly belong to Bishop Symeon but signally doth belong to the Apostle Peter that of having been on the holy Mount with Christ and hearing those words This is my beloved son c. which certainly belongs to the Transfiguration Mat. 17. where only Peter and James and John were present with Christ And it is as strange which on those verses is said in those Annotations first that these words must not be referred to the Transfiguration on Mount Tabor but to that other passage Joh. 12. 28. whereas H. Grotius in those Annotations which are known to he his on Mat. 17. distinctly applies the words to that on Mount Tabor And secondly that when the voice Joh. 12. 28. was in the other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have glorified and will glorifie again it is there suggested that the words This is my beloved son c. were put in by some scribes who took the Epistle for S. Peter's For which again there is not the least proof offered from any Copie antient or modern So unhappy are all those conjectures in this matter and so injurious to him whose name they have assumed to give them authority 'T is true there is some shew of proof offered there that the phrase holy mountain ver 18. cannot belong to mount Tabor being used by the Hebr. only for the mount Moriah where the Temple was But that argument is of small validity because though Moriah be ordinarily styled the holy mountain and no other vouchsafed that title by the Jewes because of God's presence peculiar to the Temple which gave it the title of holinesse yet it is certain that other places where God hath appeared to be present by his Angels have by the Jewes and God himself been acknowledged and styled holy as when Moses is commanded Act. 7. 33. to put off his shooes for the place where he stands is holy ground and it is evident that that glorious appearance and cloud and voice at mount Tabor were evidences of this presence which might therefore by analogie with the Sacred style denominate it an holy mountain To this purpose it is farther evident that S. Jude ver 18. speaking of the scoffers that should come in the last time walking after their own lusâ—â— cites that prediction from the Apostles of our Lord Jesus Christ ver 17. where it is reasonable to believe that this Epistle ch 3. 3. is referred to as indeed a great part of the argument of this Epistle is there made use of for in it those very words are met with and are not so in any other Apostolick writing Knowing this first that there shall come in the last daies scoffers walking after their own lusts From all these premises considered it is abundantly clear that if there be truth in this Epistle which they that acknowledge it a place
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
be mercifull as God is mercifull or how to love God when he doth so contrary to his commands 18. My little children let us not love in word neither in tongue but in deed and in truth Paraphrase 18. My dearly-beloved tender Christians let our charity to our brethren shew it self in actions of sincere kindnesse and bounty to them 19. And hereby we know that we are of the truth and shall note c assure our hearts before him Paraphrase 19. And by loving one another thus we are able to discern or judge of our selves that we are such as we professe our selves to be v. 18. and by so judging we shall have our hearts secure and confident that God will hear our prayers v. 22. and Joh. 9. 31. 20. For if our heart condemn us God is greater then our heart and knoweth all things Paraphrase 20. And indeed that this discerning our selves to be such as we pretend our selves to be is necessary to the giving us this confidence toward God appears by this that on the one side our hearts condemning us is a sure argument that God will doe so too and then not hearken to our prayers because he knoweth all things of us that we can know of our selves and on the other side if we have nothing to charge on our selves then we may come thus confidently to God not fearing that he will lay any thing to our charge see note on Joh. 7. a. that we are not guilty of or that he will be wanting to them that walk sincerely before him 21. Beloved if our heart condemn us not then have we confidence towards God Paraphrase 21. And indeed that this discerning our selves to be such as we pretend our selves to be is necessary to the giving us this confidence toward God appears by this that on the one side our hearts condemning us is a sure argument that God will doe so too and then not hearken to our prayers because he knoweth all things of us that we can know of our selves and on the other side if we have nothing to charge on our selves then we may come thus confidently to God not fearing that he will lay any thing to our charge see note on Joh. 7. a. that we are not guilty of or that he will be wanting to them that walk sincerely before him 22. And whatsoever we ask we receive of him because we keep his commandments and doe those things that are pleasing in his sight Paraphrase 22. And he will certainly hear our prayers supposing them such as to which his promise of hearing doth pertain because by obeying him we are qualified to have our prayers heard by him see Jam. 1. 6. 23. And this is his commandment that we should believe on the name of his Son Jesus Christ and love one another as he gave us commandement Paraphrase 23. And one prime part of that obedience is to continue constant in the profession of Christ and perform all the duty owing from us to Christ and our brethren according as he by special precept hath required of us 24. And he that keepeth his commandments dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us Paraphrase 24. And he that obeyeth him is really one of those which the Gnosticks pretend to be that is dwelleth or continueth in Christ and consequently receiveth all gracious influences from him as the members from the head as long as that is united to them and that we are such that is that Christ hath not yet forsaken but still continues united to us appeareth by the gracious charitable temper and disposition ver 10 17. which we transcribe from him ch 4. 13. see note on Luc. 9. c. Annotations on Chap. III. V. 8. Committeth sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or commit sin which appear to be directly the same by comparing ver 6 and 8. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1. 8. to have sin all one with having sinned v. 10. have a special energie in the writings of this Apostle to denote a deliberate presumptuous commission of sin not every sin of ignorance incogitance frailty but after deliberation an advised commission of it This is here affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the committing transgression where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies opposition or contrariety to Christ's law Justinian renders the word iniquitatem Institut 4. de injur Iniquitas injustitia quam Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant and iniquitas is this opposition or irregularity to the will of God viz. that will of his revealed to us by Christ to which we now professe obedience It is here made matter of some question whether these phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin and to commit sin are to be interpreted onely of an habit of such deliberate sin or belong to one single act of it But the resolution is easie that though he that lives impenitently in any habit of known sin be most eminently said to sin and commit sin yet he that is guilty of any one deliberate act is here primarily meant by these phrases This appears by the use of the words in some of the places where it must necessarily denote an act and not only an habit as ch 2. 1. These things I write unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may not sin where it would be unreasonable to think that the holy Apostle designed his Epistle to keep them from habits only and not also from each act of deliberate sin This is again evident in this place for not onely he that lives habitually in sin but he that commits any one deliberate act of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 committeth a transgression of the Law opposeth and doth contrary to the Law of Christ which severely forbiddeth such single commissions and not onely the habits of them and so ver 5. when it is said that Christ appeared that he might take away our sins and that there is no sin in him 't is evident that he came to take away our acts as well as our habits and that there was no act as well as no habit of sin in him and so in all that follows v. 6 8 9 c. one act of sin is contrary to abiding in Christ that is to adhering to him to seeing and knowing that is to obeying him one act is of or from the devil one act as contrary to that seed that purity that principle of filiation that is in him that is born of God and not only an habit of it V. 9. Born of God What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being born of God signifies hath been noted Joh. 1. Note b. to have received some special influence from God and by the help and power of that to be raised to a pious life Agreeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath been born
said Note on Jam. 2. c. and Note on c. 3. f. viz. to waver or doubt And accordingly if it be here rendred as in reason it must and by Analogie with the use of the word in other places it will be necessarie to adhere to the reading of the Kings MS. which the vulgar Latine also appears to have followed and Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have no sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some indeed viz. those that waver though they are not yet faln off either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have pity on them and out of compassion to such weaklings doe all that may tend to the settling or confirming them or else as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprove them after the manner of fraternal correption and admonition by that means timely to reduce them to perseverance and constancy before yet they fall off and make shipwreck of the faith whereas others that are already faln must be more nimbly handled even snatch'd out of the fire c. A PREMONITION Concerning the Interpretation OF THE APOCALYPSE HAving gone through all the other parts of the New Testament I came to this last of the Apocalypse as to a rock that many had miscarried and split upon with a full resolution not to venture on the expounding of one word in it but onely to perform one office to it common to the rest the review of the Translation But it pleased God otherwise to dispose of it for before I had read with that designe of translating only to the end of the first verse of the book these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must come to passe presently had such an impression on my mind offering themselves as a key to the whole prophecie in like manner as this generation shall not passe till all these things be fulfilled Mat. 24. 34. have demonstrated infallibly to what coming of Christ that whole Chapter did belong that I could not resist the force of them but attempte presently a general survey of the whole Book to see whether those words might not probably be extended to all thy prophecies of it and have a literal truth in them viz. that the things foretold and represented in the ensuing visions were presently speedily to come to passe one after another after the writing of them But before I could prudently passe this judgment which was to be founded in understanding the subject-matter of all the Visions some other evidences I met with concurring with this and giving me abundant grounds of confidence of this one thing that although I should not be able to understand one period of all these Visions yet I must be obliged to think that they belonged to those times that were then immediately ensuing and that they had accordingly their completion and consequently that they that pretended to find in those Visions the predictions of events in these later ages and those so nicely defined as to belong to particular acts and persons in this and some other kingdomes a farre narrower circuit also then that which reasonably was to be assigned to that one Christian prophecie for the Universal Church of Christ had much mistaken the drift of it The arguments that induced this conclusion were these First that this was again immediately inculcated v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time is nigh and that rendred as a proof that these seven Churches to whom the prophecie was written were concerned to observe and consider the contents of it Blessed is he that reads and he that hears c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Arethas that so hears as to practise for the time or season the point of time is near at hand Secondly that as here in the front so c. 22. 6. at the close or shutting up of all these Visions and of S. John's Epistle to the seven Churches which contained them 't is there again added that God hath sent his Angel to shew to his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that must be speedily or suddainly and immediatly upon the back of that are set the words of Christ the Author of this prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly not in the notion of his final coming to judgment which hath been the cause of a great deal of mistake see Note on Mat. 24. b. but of his coming to destroy his enemies the Jews c. and then Blessed is he that observes or keeps the prophecies of this book parallel to what had been said at the beginning c. 1. 3. Thridly that v. 10. the command is given to John not to seal the prophecies of the book which that it signifies that they were of present use to those times and therefore to be kept open and not to be laid up as things that posterity was only or principally concern'd in appears by that reason rendred of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the time in nigh the same which had here at the beginning been given as the reason that he that considered the prophecies was blessed in so doing This being thus far deduced out of such plain words so many times repeated the next thing that offered it self to me was to examine and search what was the designe of Christ's sending these Visions in a letter to the seven Churches For by that somewhat might generally be collected of the matter of them What that designe was appeared soon very visibly also from plain words which had no figure in them viz. that they and all Christians of those times being by the terrors of the then pressing persecutions from the Jewes and by the subtle insinuations of the Gnosticks who taught it lawfull to disclaim and forswear Christ in time of persecution in danger of lose their constancy might be fortified by what they here find of the speedinesse of Gods revenge on his enemies and deliverance of believers that continued constant to him This is the full importance of c. 1. 3. and the same again c. 22. 7. Blessed are they that keep c. for the time is nigh So in the proeme or salutation by John prefix'd to this Epistle of Christ which from v. 4. to v. 9. was the result of his observations upon the Visions and was not any part of the Visions themselves and so gives us his notion and interpretation of this matter we have these words v. 7. Behold he cometh with clouds c. Where the coming of Christ being a known and solemn phrase to signifie remarkable judgment or vengeance on sinners and in the first place on the Jewes that crucified him and deliverance for persevering believers see Note on Mat. 24. b. and the addition of the mention of clouds referring to Gods presence by Angels the ministers of his power whether in punishing or protecting this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coming in the Present agrees perfectly and literally with what was before observed of the speedinesse of its approach at that time is
that is by impulsion of the Spirit of God and Ephes 3. 3. by Revelation that is by Christ's speaking to him from heaven and other the like vision which it appears he had 2 Cor. 12. 7. God made known to me the mystery In other places the word is used in a greater latitude for and exposition or interpritation of any sacred figure c. however come by though not by immediate inspiration from God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews expounding of difficulties see Note on 1 Cor. 14 b. and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries and rescuing the faithful But here it is according to strict idiome to more then vision or prophecie and so the title of Enochs book citied Jude 15. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Enoch but in S. Jude's style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecy of Enoch And if in this notion of the word which is peculiarly that which here and c. 1. 1. belongs to it M r brightman intituled his comment on this book Apocalypsim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rlevelation of the Revelation as it seems he did by applying the words of Scripture The Lord hath spoken who can but prophesie to his own performances in that Comment adding that God not onely speke of old by dreams and visions but daily now whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word and that when God doth thus communicate with any he understandeth a necessary imposed on him to makee it known to others and that the danger is not shâ—wn to him for his own private sake I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Reader For though by the help and grace of God sought onely by prayer and by the use of means instrumental to that end subordinate to that grace such are comparing Scripture with Scripture and Prophetick expressions with the Prophetick style and Symbols with Symbols and the observation of the use of words and phrases in the sacred dialect it be possible to attain to the expounding or revealing some secret senses of Scriptures which without the uses of these means will not be attainable yet may not the interpretations of any meer man which hath not the gift if prophecie pretend to be the word of God And whosoever shall professe thus to reveal the Revelation by God speaking to him and doth not evidence his calling and mission prophetick especially if he pretend to have learn'd from the Revelation things so distant from what there we read as are Germany and France and Britanny of this last Century from the Churches of Sardis Philadelphia and Laodicâ—a in Asia then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet And this is done by Master Brightman in expresse words saying that he had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world as if what was said to be sudden near 1000 years since were sufficiently fulfilled by being near at hand fourty four years ago that the Churches of Britian Germany and France were most favourably admonished of this tempest by Epistles written to them by name that he by divine impulsion or direction or what else divinitus can signifie found these very Epistles which signifie this thing and from the inscriptions of them understood to whom they were sent and durst not but dispatch them to them left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly And that those Epistles do not foretell this by any doubtful conjecture but teach in clear words what he thus thinks fit to affix on them The least that can be said of this is that 't is the adding to the prophecies of thus book c. 22. 18. the odtruding his own fancies for Divine revelations And if the â—ad calamities which have befaln this British Church since the writing of this New Apocalypse of his be conceived to conclude 〈◊〉 a true Prophet in his presaging against the Angel of that Church it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also as oft as any part of the event followed any one of them whereas indeed of any contingent future event there being only two things possible either that it will or that it will not come to passe and prescutions and schisms and commotions and seditions and changes of Government being so frequent that whatsoever Church or Kingdome hath long withstood such onsets may at last by some advantage industriously sought and maliciously laid hold on not improbably sink and fall under them whatsoever is or can bee foretold in this kind with any common prudence will not be improbable to fall out in some part within fourty of fifty space Nay whatever 't is some advantage it will have toward the completion by having been foretold As when by the flying of the birds so casual unsignificant a thing as that the Roman Augurs promised the souldiers a victory on that side the courage thus infused into them by believing that prediction did oft contribute very much to the obtaining the victory the same may in some measure be said in this particular But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book That the people are they that must pull dowm Antichrist whilst Kings espouse his cause then which nothing can be more effectual and direct toward the raising and somenting of commotions to which the prosperity of them is as probably consequent as victory to the number and courage of an Army and so though the prescience of God which is not his decree and the predictions of true Prophets which are but rayes of that prescience have no proper immediate influence on the effect noting of causality in them yet these vain delusions of those false Prophets may have had much of improperly so called yet real efficiency and if so designed by them of guilt in them All which proves the wickednesse and dangerousnesse of such designes but gives no Authority to the interpretations Having said thus much in general of Master Brightman's Apocalypse I shall not think it amisse to give the Reader some view or taste of his way of interpreting and the grounds where with he contents himself And it shall be by mentioning his explications of the prophecies of the seven Churches which are it themselves the most clear and intelligible of any part of the whole book as belonging peculiarly and by name to the chief Episopal Sees of Asia sufficiently known to all and in respect of the matter and expressions used in them more perspicuous then almost any part of the prophecies of Isaiah but
testimony of them that they hate the deeds of the Nicolaitans Who these Nicolaitans were may appear by Eusebius Eccl. Hist ◠3. c. 29. out of Climens Alex. l. 3. Strom. thus Nicolas the Deacon mention'd in the Acts having a beautifull wife was by the Apostles after Christs ascension reproached and upbraided that he was jealous of her whereupon he brought out his wife before all men and gave any that would leave to marry her saying that this was agreeable to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that men ought to abuse the flesh The same is affirmed by Irenaeus l. r. c. 27. Others which followed him and laid hold of this action and speech of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply and without examination of the meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens commit all kinde of filthinesse upon this score without any kinde of shame This speech used by Nicolas and so abused by his followers is by Eusebius said to be the saying of Matthias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we must fight with the flesh and abuse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not allowing it any thing for pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encrease the soul by faith and Christian knowledge And this saith he was Nicolas's meaning in the use of those words and his bringing forth his wife of whom he was said to be jealous was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disdaining of all that carnal pleasure or desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a containing from those pleasures that are so desired by men An argument of the truth of which saith he was this that he never used any other woman but his wife and having children by her they all remained perpetual virgins Which relation of his concerning the person of Nicolas be it true or no 't is yet clear that his followers which are by Eusebius said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter on his heresie and here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicolaitans were guilty of all abominable shamelesse uncleannesse and called that the abusing of the flesh and so made a Christian duty of the most abominable sin and put off all shame and reverence in the acting of it V. 8. Church in Smyrna The strangenesse of Mr. Brightman's interpretations will here again appear so farre from being the speaking of God by him as he pretends that it is manifest that any thing that any mans phansie could represent to him or incline him to wish that it were the meaning of a part of this prophecie might as commodiously be affix'd to it as that to which 't is here applied For first saith he it must observed that Smyrna is northward from Ephesus and Pergamus from Smyrna and thence he concludes that this order similem Ecclesiae progressum proculdubio monstrat doth without all doubt shew the like progresse of the Church still farther from the sun the fountain of light that is from the first purity to greater darknesse till at last it comes to Pergamus the utmost Northern point and then turns back again toward the South What the progresse of the Church hath been from greater to lesser purity need not be disputed but that any such degeneration was noted by the situation of Smyrna toward Ephesus is so farre from being proculdubio farre from all doubt that 't is certainly a fansie of the writers own brain without all ground imaginable in this vision which doth not at all take notice of this situation or descend in the least degree to such minute considerations After this his second observation is that Smyrna signifies myrrhe and that sweet and gratefull to God which being so contrary to the former observation of degeneration to greater impurity noted thereby it may well be expected that the artifice of accommodating it to his purpose must be very strange and so it is for saith he Though in the outward shew that Church was more deformed then the other wanting the splendor and ornament of the due polity or Church-government in which respect the Northern situation agrees to it yet the ardent love of the godly who valiantly contended for the truth in that state of deformity raised up to God a most sweet savour Thus easy is it for a licentious fansie to transform any thing into any thing even into the most contrary shape to make the sweet myrrhe denote the most ungratefull corrupt state of the Church because forsooth there were some in it sweet and gratefull But I demand Were those pious defenders of the truth denoted by Smyrna or not If they were then was it most unjust to affirm that the degeneration from the primitive purity was noted by it if they were not then is it a grosse deceit to render this reason of this denomination the same directly as if he should say that the Church of that age which he referres to was impute and corrupt and that was expresly signified by the name which signifies the greatest purity and acceptablenesse to God V. 9. Say they are Jewes Those that here are said to say that they are Jewes when they are indeed the Synagogue of Satan might probably enough be thought the followers of Helxai in Epiphanius haer 19. of whom he saith that he was a Jew by birth and of Jewish opinions and join'd himself to the Hereticks of that party but did not live according to the Law But because this Helxai was of a later beginning then the matter and persons spoken of in this prophecie seem to be and because such men as he when they did arise I mean Hereticks of all sorts in those times did join together in that great heresie of the Gnosticks we must not fasten this part of this Vision upon any such inconsiderable person as Helxai but resolve that the men here spoken of are directly the Gnosticks who that they might not be persecuted by the Jewes made men circumcise themselves which was directly the pretending that they were as good Jewes as any Circumcision being a mark of the Proselytes of justice and supposing the observation of the whole Law of these see Gal. 6. 12. and Note b. on this Chapter but were not really observers of the Mosaical Law Gal. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they doe not themselves keep the Law perhaps were not themselves circumcised for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the whole complexum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only thus they that make others to be circumcised are not circumcised themselves doe not themselves keep the Law but only doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he there saith make a fair appearance make advantage to themselves to avoid the sury of the Jewish zelots by causing others to be circumcised And of these it is that Ignatius speaks Ep. ad Philadelph when he warns them not to learn Judaisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are not circumcised Now why these that thus pretend to be
at their hour of death men are said to be written or blotted out See Luk. 10. 20. and Note on Phil. 4. a. V. 14. True witnesse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness is in this book and since in the ordinary use of the Church set to signifie one that for the testifying the truth of God laies down his life And he that doth thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to God who hath employed him so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true in the sense that on the Gospels we have oft given of that word one that deserves to be believed and both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true are the just rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here express'd by Amen a word which comes from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hiphil signifies credidit believing but in the Noun fidus fidelis verus and fide dignus faithful or worthy of belief This title then of Amen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true witness is here bestowed on Christ who to testifie the message or doctrine which he brought to come from heaven laid down his life And therefore the Church-writers which have sorted the Martyrs of the Church into several ranks or forms and given them distinct titles accordingly to Stephen that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first martyr of the Church to the rest of the Apostles Bishops and Ecclesiastical persons that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred martyrs to the great or noble men that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noble martyrs to the virgins and women that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair martyrs to the common people of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy martyrs have reserved unto Christ the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great witnesse or Martyr V. 15. Neither cold nor hot All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnosticks that seems to have gotten in among them though not those other carnal villanies viz. that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an indifferent thing perfectly lawfull to renounce Christ in time of persecution This is clearly the lukewarmnesse here which is a middle indifferent temper between being Christians and no Christians and in stead of that God commends to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refined gold fetch'd out of the fire that is directly the crown of Martyrdome contrary to that mixture and allay of drosle that is now in them and the white or shining garments the ensigne and character of the Martyrs every where in this book And for their saying that they are rich c. and not knowing that they are wretched c. this is again the mark of those Gnosticks which had such great ungrounded opinions of their own perfections A physical discourse on this place may be seen in Valesius Sac. phil c. 90. CHAP. IV. 1. AFter this note a I looked and behold a dore was opened in heaven and the first voice which I heard was as it were a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter Paraphrase 1. In this chapter being the beginning of another vision is first represented the calling and admission of John into heaven by way of vision as we read of S. Paul that he was snatched into the third heaven 2 Cor. 12. 2. to receive revelations of some things which should shortly come to passe and the manner of calling him was by a shril voice imitating the sound of a trumpet by which assemblies are wont to be called but that it was articulate 2. And immediately I was in the spirit and behold a throne was set in heaven and note b one sat on the throne Paraphrase 2. And accordingly saith he I was in an extasie or vision presently transported thither and there was represented to me a throne erected for judicature and God the Father sitting on it see Ezech. 1. 26. like the Bishop of Jerusalem in council 3. And he that sat was to look upon like a Jasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald Paraphrase 3. And he sate as in majesty and the appearance of him or the colours wherein he was represented to me were like the colour of a Jasper and Sardine stone the former having its name in the Hebrew Exod. 28. 19. from the firmnesse and hardnesse of it as being unmalleable thereby to signifie God's omnipotence the second Exod. 28. 17. from the rednesse or fierinesse of it to signifie him terrible in his judgments as a flaming fire Heb. 12. 29. But withall there was a rainbow round about the throne which was Gen. 8. 13. a token of God's covenant with man and is used Ezech. 1. to describe a glorious appearance of God the appearance of the likenesse of the glory of the Lord v. 28. and so again here ch 10. 1. and the colour of it was like an Emerald that is of a most pleasant greennesse fitly signifying the Evangelical covenant of mercy mixing in all God's judgments most mercifull preservations to the faithfull in the midst of his punishing the obdurate ch 7. 2 c. 4. And note c round about the throne were four and twenty seats and upon the seats I saw note d four and twenty Elders sitting clothed in white raiment and they had on their heads crowns of gold Paraphrase 4. And on each side of this throne were other chairs four and twenty in number as of so many Bishops sitting with the Bishop of Jerusalem in the Council and accordingly arraied in white garments and mitres on their heads 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the note e seven spirits of God Paraphrase 5. And as the Law was by God once delivered in a terrible manner by the ministerie of Angels so it now seemed to be produced as terribly to threaten and give in evidence against sinners And seven Angels like seven deacons in the Church stood waiting on this judicature see note on ch 1. c. 6. And before the throne there was a sea of glasse like unto Crystal and note f in the midst of the throne and round about the throne were note g four beasts full of eyes before and behind Paraphrase 6. And before this tribunal of God's were brought all the people of the Jewes expressed by a sea or multitude of waters waters signifying people in this prophecie c. 17. 15. and all their thoughts and actions laid visible and discernible before this Judge their own consciences as a crystal glasse reflecting and acknowledging the accusations that are brought against them And at every corner of this judgment-seat were the four
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * guardians stewards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that in * I was also as ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †formerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * What therefore it or was your happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Wooe you very earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you but other copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us †wooe them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection * resolved to come to you ere now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I am poz'd concerning you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * are allegorical or doe expresse one thing by another †the word or name Hagar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * but is answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †she is in bondage or serves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the supernal Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ye are discharged from Christ * by the Spirit through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is consummate by charitie * called you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †toward elâ— * will not mind any other thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Is the offence of the crosse the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * unsettle you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fulfill not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * kindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †continence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Law is not against such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought that the Law did as much countenance your filthinesse and your persecuting others as it doth countenance or oblige in your opinion to those ceremonies †by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edit Sylburg p. 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. p. 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 233. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †surprized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †toward himself only and not toward another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of all his goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †grow slothfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ability see note on Phil. 4. d. †the domesticks of the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ with what kind of letters * doe they themselves being curcumcised keep the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See note on the Title to the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * benediction in the things that belong to heaven through Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with which he hath favoured us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or bounty for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which he hath made to abound or abundantly poured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * his own †For the 〈◊〉 of administration 〈…〉 Against or According to for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †In the same in whom we also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a full point after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and begin the next verse with by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are become his poâ—tion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or we are ended for the King's MS. reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * you also having heard the word of truth the Gospel of your salvation and in whom having believed ye were sealed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for the buying out of the possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to the acknowledgment of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the riches is left out in the King's MS. †which is altogether complete or filled or perfected to all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * imaginations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †on the ensuing ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †this is not from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to which God hath before prepaâ—ed us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †farre removed from the citizenship of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the enmity by his own flesh the Law of commandments by doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that he might form the two by himself or together for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one new man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he hath come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * domesticks of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being the corner stone of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being compacted together will encrease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * By or Through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have afore written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath been hid from the ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †That now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fore-disposing of the ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * intreat yoâ— not to be disheaâ—â—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or I desire of pray not to be or that I be not troubled so the Syriack that my spirit be not troubled †his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in power by his own Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being rooted founded in love that ye may be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the Apostle Peter for the Copies ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ap Euseâ— Eccl. Hist l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the elect strangers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †of the dispersion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * According to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to sprinkling * living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the deliverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being yet a little while perhaps grieved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * but is tried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †may be â—â—ound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * at the revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Whom having not known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or preservation of your lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Rom. 13 c. †deliverance v. 9. * toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to what or what sort of season â—he Spirit of Christ 〈◊〉 them pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * gâ—oâ—ies after them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the â—aâ—e things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which have now been declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through or by 〈◊〉 * having gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * As children of obedience not conformed to the desires which were formerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But according to the holy one that hath called you be ye also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †this word is not in the Greek * foreknown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Having purged your minds through obedience of the truth by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or durably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is withered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is fallen away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * naughtinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred but it may be perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must be read drink or suck in * the rational pure milk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Here the Kings MS. addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto salvation and so the Syriack and Latine * rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †with God elect precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Be ye also built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or built on him for an holy priesthood for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †put to shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is the preciousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †an elect kindred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a people for a possession †vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * revering you by your good works glorifie †Be subject therefore to every humane creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having liberty lot a covering of wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is or shall be a reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * if having offended being buffeted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perhaps punâ—shed for it may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †a reward v. 19. * for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * it †carried out sins to the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * blewnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * gained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which is in or with fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * gold chains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in the sincerity of a meek * of any teâ—ror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †lovers of the brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or humble for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some Latine Copies humiles †may inherit blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are to their prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or Zeloâ—s for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * an account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or hath died for us once for sins for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thrâ—ugh the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or when the long-suffering for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †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 now◠†not of the flesh the putting away of fiâ—th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * inquiring to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Who is at the right hand of God being gone to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom 4 p. 157. li. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * So Guil. Canterus rightly
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
it be from heaven being as certain to discover truth as it is certain that God cannot lie whatsoever is taught by it must necessarily be as true as that holy Scripture it self and if it be the interpretation of any particular parcel of Scripture and yet vary from the true sense of it it must consequently to every one that believes it take out so much of God's word out of the Canon as that parcel did truly contain and add as much to it also as that false interpretation amounts to which being as often iterable as there be places of Scripture explicable or mistakable by the Enthusiast these substractions and additions may also be infinite and as many different new Canons of Scripture every year made as there be or may be assuming pretenders to interpretation and those are infinite also And this is one competent danger § 33. A second danger is that by the possessing of men's minds with this opinion of new light or the voice of God's Spirit within them the authority of the whole written word of God in effect is superseded and evacuated This we see already to be the fruit of this pretension in many who calling the Scripture the Letter and the voice within them the Spirit apply to these two that place of 2 Cor 3. 6. the Letter killeth but the Spirit giveth life the conclusion from whence is naturally and inevitably this that the Scripture when it differs from the Enthusiasts phansie is pernicious and mortiferous and no antidote sufficient against it but the following the dictates be they never so corrupt and carnal as when they are contrary to Gods written word it must be expected they should be of a mans own heart And then as when there was no King in Israel it was an easie deduction that every one should doe that which was right in his own not in God's eyes so it is to be expected that when this Theocraty God's governing mens lives by the written word is cast off all villanies and abominations should straight possesse those hearts which have betaken themselves to this riotous liberty And so we find it affirmed of the Gnosticks by S. Peter and S. Jude as the general observation of the Apostles that they scoffed and derided the revealed promises of God walking after their own ungodly lusts every man following his own inordinate appetite and these very men when they did all this calling themselves the spiritual and the knowing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge was the interpreting the mysteries in the Scripture after their own phansie miscalled the Spirit directly the New light which now we speak of A consequent whereof it was that they separated from all the Orthodox Christians and joyned with the Jewes to persecute them § 34. A third danger most immediately consequent to this pretension is the making God opposite and contrary to himself as he must be if he be thought to own all the gleams of New Light that shine in their several hearts that pretend to it for these are most frequently different and often contrary the one to the other as appears by the multitude of opinions and contrarietie of practices which this one fruitful mother of monsters hath brought forth all equally pretending to the wisdome that cometh from above and that not onely in several men but in the same men at several times seeing and unseeing the same things which how injurious it is to God who can no more change then lie need not be here manifested § 35. A fourth danger is confusion among men continual disturbance of Kingdomes or States the Governors whereof having no other authority then what is founded on or agreeable to the word and will of God it will still be in the power of each pretender to deliver oracles out of his own breast as immediate dictates of God quite contrary to the safety and interest of that government whatsoever it is which is at any time any where established And so the peace of kingdomes must be as uncertain and mutable as the phansies of men and the laws as ambulatory as Testaments while the Testator lives every illuminate breast pretending to come like Moses from God in Sinai with new tables of Divine commandments which in all reason must supersede the old be they never so firmly established § 36. The sum of this matter is that it being evidently consequent to this pretension that the voice of the Devil may be mistaken for the dictate of the Spirit of God there is nothing so vile or monstrous earthy sensual devilish but may pass for Divinely inspired by these means and if it be regular to worship him as God whom we own as such it may by immediate consequence bring in among the Christians the same worship of Devils which had long possession of the heathen Temples those being by the worshippers believed and adored as the true God because they gave responses out of the cave delivered Oracles c. unto them § 37. How far the sober attempt and endeavour of interpreting obscure places of Scripture by the assistance of God's Spirit cooperating with humane means is removed from all these dangers I shall not need to shew in more words then these that what is here offered to the Reader in this ensuing volume pretends no otherwise to challenge his belief then it shall satisfie his understanding that it probably is what it pretends to be and then if he receive dammage by us in any thing it is by his own rashness and over-great easiness of belief which he must in reason endeavour to put off in exchange for some prudence and diligence of search before he enter into this temptation THE NEW note a TESTAMENT OF Our Lord and Saviour JESUS CHRIST Annotation THE Title of this whole Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Testament or Covenant which is prefix'd in some Copies in others with this addition of our Lord and Saviour Jesus Christ in others with some variation of the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the books of the New Covenant by whomsoever it was affixed to these books or writings following doth referre to the consent of the Catholick Church of God and that Tradition which giveth testimony to these Books as those and those only which complete and make up the new Canon And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as in the Titles of other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Books or Writings that have been written and by God's providence derived to the Church so as by it to be received in canonem i. e. into the number of those writings which are unquestionably acknowledg'd to be the writings of the Apostles and Disciples of Christ All others as Apocryphal of dubious and uncertain Authority being excluded out of this Catalogue Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here how it is to be rendred and what is the peculiar notion of it is a matter
with so much of the approbation of men as the making known the truth of God unto men sincerely and uprightly will help us to 3. But if our Gospel be hid it is hid to them that are lost Paraphrase 3. Which we have done so plainly that if the Gospel of Christ preached by us be yet obscure it is so only among obdurate obstinate unbelievers v. 4. see c. 2. 15. 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Paraphrase 4. Such as have their eyes so blinded by Satan or their own worldly advantages that the Gospel of Christ most powerfully and plainly revealed by him and shining forth in our preaching since his departure from the earth and this most certainly the revelation of the immutable will of God whom Christ represents to us not as an ordinary picture doth the body but as a reall substantial image of him is not permitted to have any impression or influence on their hearts they will not see be it never so illustriously visible 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Paraphrase 5. Certainly nothing but this can obstruct mens minds against the Gospel as it is delivered by us being preach'd so as not to designe any thing of honour to our selves but only unto Christ and for our selves only to offer men our service to doe them all the humblest offices of Christian charity imaginable 6. For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the note a face of Jesus Christ Paraphrase 6. For it is not any worldly consideration that hath put us upon this imployment but that God that by his word created the light when there was nothing but darknesse in the world hath in a like wonderfull manner impaâ—ted this light to us in sending down his own Son to shine in our hearts to reveal his will unto us and this on purpose that we might reveal it to others instruct them in the knowledge of those glorious mysteries see note on 2 Pet. 1. c. so illustrious in themselves and advantageous to us which God hath revealed to us by Christ 7. But we have this treasure in note b earthen vessels that the excellency of the power may be of God and not of us Paraphrase 7. But we that are intrusted with this great treasure of the Gospel are not so fine and pretious our selves we carry bodies about us subject to all manner of opposition and pressures and afflictions and this on purpose designed by God also that all the good successe we have in our Apostleship may be imputed to Christ and not to us as it would be if we came with any secular power or grandeur to plant the Gospel 8. We are note c troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed Paraphrase 8 9. The way which God rather saw fit to chuse was to permit us to wrestle with all difficulties and then to sustain us by his own invisible assistance not by any secular humane means and carry us through all and give good successe to our preaching by these very means 10. Alwaies bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body Paraphrase 10. Carrying about us the crosse and sufferings of Christ daily suffering after him that so the saving effects of his resurrection in turning men from their evil waies converting Infidels by our preaching might through our suffering in this imployment be more conspicuous 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh Paraphrase 11. For we Apostles that are looked on by some with envy are continually ready to be put to death for the Gospel that the vital power of Christ in raising up sinners to a new life may through the dangers by us undergone in preaching the Gospel be shewed forth among our auditors that receive the faith from us 12. So then death worketh in us but life in you Paraphrase 12. And so truly we are not any extraordinary gainers by our employment as to the eye of the world the death of Christ v. 10. is wrought perfected in us we fill up his sufferings Col. 1. 24. by suffering after him but the resurrection and vitall efficacy of Christ v. 10 and 11. is shewed forth and as it were perfected in you by our preaching and begetting faith and confirming it in you by our afflictions and by the example of our constancy and of Gods deliverance afforded us ch 12. 9. 13. We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Paraphrase 13. And having the same spirit of faith which is spoken of in that writing of Davids Psal 116. 10. where he saith I believed and therefore I spake I was sore afflicted c. we doe accordingly by afflictions and patience and constancy-therein confesse God and expresse our faith in him 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Paraphrase 14. Believing stedfastly that he that raised Christ out of the lowest condition even from death it self will make our afflictions a means of raising us and presenting us glorious in his sight together with you if you doe so too 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God Paraphrase 15. For 't is for your good that we preach and suffer all this that your faith may be more confirmed and that so the mercy of God extending to more persons may by their blessing God for it abound and tend more to the glory of God ch 1. 11. 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Paraphrase 16. Whereupon it is that we doe not give over upon these discouragements but are by these outward pressures more incited inwardly and animated to the performance of our duties 17. For our light affliction which is but for a moment worketh for us a farre more exceeding and eternall note d weight of glory Paraphrase 17. For our transitory light suffering is so accepted by God that it is also sure to be rewarded by him with a most exceeding eternal weighty crown of blisse or glory 18. While we look not at the things which are seen but at the things which are not seen for the things which
from the other but all agreeing in opposing the truth of the Gospel and pretending to great perfection of knowledg by the mystical interprecations of Scripture That these are they may appear first by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane dotages or vanities or empty sounds which are imputed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 science falsly so called that is the Gnosticks 1 Tim. 6. 20. Secondly by the character set upon them that they are a growing spreading heresie their words spread as a gangrene doth when 't is gotten into any part of the body for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in S. Chrysostome T. 3. p. 631. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he feared lest the mischief would spread farther and going along should seize on the whole Church The word is used of sheep c. feeding and by little and little going over a whole pasture whence among the Antients the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wandering people which had no certain habitation vagi incertis sedibus errantes saith Salust of the Numidae and so Seneca cals the Scythians and Getes vagos wanderers that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is used of fire also spreading and devouring as it goes So in S. Chrysostome T. 3. p. 712. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flame of this error spred over all the Galatians And so of many other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesiod words wander here and there unrestrained And Chrysostome T. 4. p. 710. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dogge wanders goes about with the sheep for sure he eats not grass with them And so Num. 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your children shall wander in the wilderness So in Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it spreads it goes farther every day And so this heresie coming with those baits to the flesh security from persecutions and indulgence to all carnality debauched many wheresoever it came and accordingly cap. 4. 3. the Apostle foresees that within a while they will spread so wide that sound doctrine from Timothy will not be endured Thirdly by the growing of the heresie in its own dimensions every day adding some new opinions to it and those still more impious than the former which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall proceed or advance to more of impiety in the end of this verse And an instance of this follows in Hymenaeus and Philetus and some others who affirmed the Resurrection to be past already and so denied any future Resurrection which very thing is by Tertullian imputed to the Valentinians Id de se Valentiniani asseverant which though they were not yet risen yet when they came were a spawn of these Gnosticks and took up all the heresies which they found among them and accommodated them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their own manner of expression as Irenaeus saith V. 25. If God peradventure The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not rightly express'd by if so be without any negation in it for that is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the directcontrary to this The best understanding of it will be by observing the force of it Luk. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people being in an expectation and all disputing in their hearts of Iohn not if he were but whether he were not the Christ Where in a matter of expectation or dispute about a thing which they looked on as possible but knew it not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used not as if it were to them a matter of fear that it should be so but plainly the contrary of hope and joy that it might And so here the Bishop is to proceed in the mildest and most winning and not exasperating way as considering hopefully whether it be not possible that God may at length be pleased to give them repentance that is to blesse the Bishops instructions that they may be a means or instrument to work upon them As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give repentance the grounds of explaining that have been elsewhere laid by observing the force of some Verbs both Active and Passive in these books to denore the effect or reception of the vertue in the Patient and not only the operation of the Agent Thus Isa 53. 1. Gods arm is said to be revealed when the revelation of it is assented to and obeyed by men and so 't is all all one with believing their report in the former part of the verse And to omit many more thus is Gods giving them an heart to perceive and eyes to see Deut. 29. 3. which signifieth their receiving this gift of God making use of the miracles and signes and wonders v. 3. being effectually wrought on having their hearts affected by them which they that had not there it is said of them that God had not given them hearts to perceive that is that thus it was in the event or effect they did not really perceive For that any thing should be required on Gods part towards their perceiving which had not been performed by him is unreasonable to imagine when the catalogue is so punctual and so large v. 2 3. of what God had done among them So Gods giving men to Christ Ioh. 6. denotes their receiving and embracing of him And so here Gods giving repentance is their making use of Gods grace and mercy and long-suffering and the Bishops mildness as an instrument of working on them their being wrought on by that means and actually repenting or reforming their lives upon it V. 26. His will That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will referres not to the Devil which is the immediate antecedent but to God which is the remote v. 25. may be conjectured by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with i for if it belonged to the Devil the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his immediately precedent would have served the turn and the addition of this other Demonstrative not ejus but illius though our English hath no diversity or variety of words to expresse it clearly divides it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him The onely difficulty will be whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be thought to denote the Impulsive cause Gods will or pleasure in giving repentance and so the words be rendred according to his will or the terminus to which their recovering tendeth To this latter the Context seems to incline by comparing this verse with ver 25. for there Gods giving repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the acknowledgment makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a note of the term to which that repentance tended to wit the acknowledgment of the truth then by Analogie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recover to the will will make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of God the term again to which as the snare of the devil was the term out of which they