as many other things of Jeremies are which makes the Jews say that the spirit of Jeremy rested on Zachary which is the reason that 't is here cited as Jeremies and not as Zacharies See note on Heb. 8. a. 10. And gave them for the Potters field as the Lord appointed me 11. And Jesus stood before the governour and the governour asked him saying Art thou the King of the Jews And Jesus said unto him Thou sayest Paraphrase 11. And Jesus was brought to the bar and examined whether he were the Messias so long expected by that people and he answered Yes I am 12. And when he was accused of the chiefe priests and elders he answered nothing Paraphrase 12. And to all the accusations sent in against him by the Sanhedrim whether by a written bill of theirs or by some attorney instructed by them themselves coming not in Joh. 18. 28. he made no kind of reply 13. Then saith Pilate unto him Hearest thou not how many things they witness against thee Paraphrase 13. Dost thou not think fit to make apology for thy self hearing what charges are sent in by the Sanhedrim and those sufficiently testified against thee 14. And he answered him to never a word insomuch that the governour marvelled greatly Paraphrase 14. All this would not move Christ to make any apology or plea for himself at which Pilate extremely wondred 15. Now at that feast the governour was note d wont to release unto the people a prisoner whom they would Paraphrase 15. Now this being the time of the yearly passover a solemn feast of the Jews 't was customary with the Procurator to gratifie the Jews by pardoning some prisoner of that nation and that it might be the greater obligation to them to give them liberty to choose whom they pleased by votes of the people 16. And they had then a notable prisoner called Barabbas 17. Therefore when they were gathered together Pilate said unto them Whom will yee that I release unto you Barabbas or Jesus which is called Christ Paraphrase 17 Which by many is taken to be the Messias 18. For he knew that for envie they had delivered him Paraphrase 18. That which moved him to make this proposal was because he knew 't was matter of malice in some great persons among them wherein the multitude of the people were not concerned that Christ was thus persecuted and so that the multitude might probably be pleased to have him released 19 When he was set down on the judgement seat his wife sent unto him saying Have thou nothing to do with that just man for I have suffered many things this day in a dream because of him Paraphrase 19. And this he would have been very glad of because when he was on the bench his wife sent him a message how she had been much troubled in a dream and by those terrors incited to stop him from giving sentence of death against Jesus 20. But the chief priests and elders perswaded the multitude that they should ask Barabbas and destroy Jesus Paraphrase 20. But they of the Sanhedrim prevailed with the multitude that they should make choice of Barabbas and by cry and clamour require Jesus to be put to death 21. Then the Governour answered and said unto them Whether of the twain will ye that I release unto you they said Barabbas Paraphrase 21. do you choose to have released or pardoned according to that custom v. 15. 22. Pilate said unto them What shall I do then with Jesus which is called Christ They all said unto him Let him be crucified Paraphrase 22. The whole multitude instigated by the Sanhedrim cried out v. 23. 23. And the Governour said Why what evil hath he done But they cried out the more saying Let him be crucified Paraphrase 23. But the more Pilate seemed to believe him guiltless the more violent were they in their clamours that he should be put to death 24. When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Paraphrase 24. When Pilate discerned this that his expressing his opinion of Christs innocence did not at all allay the peoples violence but that contrariwise it made them ready to mutine put them into a rage and distemper he solemnly called for water and in the presence of them all washt his hands desirous thereby to free himself of all guilt in doing any thing in this matter and said I will be guiltless it shall or let the whole matter lye upon you 25. Then answered all the people and said His blood be on us and on our children Paraphrase 25. And the whole people cried out let it be so what ever guilt there is in putting him to death let it lye upon us and our posterity 26. Then released he Barabbas unto them and when he had scourged Jesus he delivered him to be crucified Paraphrase 26. though he had intended to inflict no other punishment on Christ but that of scourging Lu. 23. 16 22. and therefore it appears Joh. 19. 1. that Pilate scourged him long before he sentenced him to crucifixion v. 16. nay after the scourging he was very industrions to have saved his life v. 4 8 12. and Mat. 23. 24. scourging is the punishment of some that were not killed yet upon this importunity of the people which he did not think fit to resist to that of scourging he superadded the sentence of death crucifixion also which was wont to have scourging preparative to it see note on Lu. 23. b. 27. Then the souldiers of the governour took Jesus into the common hall and gathered unto him the whole band of souldiers Paraphrase 27. The whole band that guarded the Temple came and surrounded him as a guard to a malefactor 28. And they stripped him and put on him a scarlet robe Paraphrase 28. robe of state such as persons of honour wear in publick assemblies 29. And when they had platted a crown of thorns they put it upon his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews Paraphrase 29. And to make him somewhat which might look like a crown they took thorns and platted them into that form and put it on his head and in stead of a scepter in his hand they gave him a reed and made him hold it in his right hand in a kind of state 30. And they spit upon him and took the reed and smote him on the head 31. And after that they had mocked him they took the robe off from him and put his own raiment on him and led him away to crucifie him Paraphrase 30 31. And having thus dealt with him as a Mock-King and derided him long enough that way they then tooū the reed out of his hands and spit upon him and smote him on the head and
speech must not be that his time of working miracles was not yet come but either that it was not yet the fittest point of time to do this particular miracle but 't would be more fit because more beneficiall when the wine was quite spent or else that 't was not yet his time to do his miracles so openly and publickly as Mary seemed to believe and his kindred after insist on c. 7. 4 but Christ frequently provides against for what reasons see Mat. 8. b. To this latter the circumstances of the Context considered all together doe most encline And accordingly the result is that though he meant to work this miracle yet he would doe it more privately so as it should appear to none of the Guests or to the Bridegroom or to the Ruler of the feast but only to the waiters and his own disciples and mother that came along with him This is manifest by the event for ver 9. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manager or orderer of the feast knew it not but only they that drew the water that is the waiters nor is there any farther publick notice taken of the miracle but only that the Evangelist mentions it as a beginning or praeludium of of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes or wonders v. 11. by which by little and little he made himself known to the world and manifested his glory that is made it appear that the Godhead dwelt in him but this not to all but his disciples of whom peculiarly 't is added that they believed on him As for that form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is only a form of repressing as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let alone with which 't is joyned Mar. 1. 24. and so is used 2 Sam. 19. 22. Mat. 8. 29. Mar. 5. 7. Lu. 8. 28. to expresse dislike to the proposall in the first In the rest to desire him to let them alone not to meddle with them And accordingly it here signifies Christs dislike of Mary's proposall which was without any care of secrecie publickly to supply them with wine now it was wanting Which manner of doing it Christ dislikes gives his reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was not yet fit to doe his miracles so publickly The truth of this interpretation by which 't is granted that Christ did not say that it was not his season to doe the miracle but only not to doe it so publickly is so convincing that Gregory Nyssene rather then he would grant the meaning of it to be that his time of doing any miracle was not yet come thought himself obliged to read the latter part of the verse by way of interrogation also Is not my houre yet come and to interpret it thus Am not I yet of age to be master of my own actions wilt thou rule me now at this age still But there is no need of this altering the punctation Justin Martyr or the Author of the Quaest and Answ ad Ortho. would have it rendred thus literally What is it to me and thee that is the care of providing wine belongs not to thee and me p. 136. But the first interpretation is most satisfactory and beyond exception CHAP. III. 1. THere was a man of the Pharisees named Nicodemus a Ruler of the Jewes Paraphrase 1. one of the Jewish Sanhedrim 2. The same came to Jesus by night and said unto him Rabbi we know that thou art a teacher come from God for no man can doe these miracles that thou doest except God be with him Paraphrase 2. Who durst not be seen or known to come to Jesus and therefore did it by night c. 7. 50. and 19. 9. and said unto him Master we are convinced that thou art sent by God to teach and instruct us in his way for this thy miracles testifie which could not be done without God's speciall hand and would never be allowed by God to confirm falsities 3. Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the kingdome of God Paraphrase 3. Jesus willing to undeceive him and that he might not flatter himself that the acknowledging of him to be the Messias or sent from God would be sufficient without the undertaking his service owning and confessing of him in despight of all fear of men without being his proselyte and forsaking his former course tells him positively that unlesse he would be born again which is a phrase to denote a proselyte of Christ and when occasion required forsake all for Christ's sake even his former course of life and dignity in the Iewish state contrary to his coming to him by night and acknowledging him secretly he should not see the kingdome of God be a Christian here which is a priviledge of a greater height then that of being a Iew or a member of their Sanhedrim or a Saint hereafter 4. Nicodemus saith unto him How can a man be born when he is old can be enter the second time into his mothers womb and be born Paraphrase 4. Nicodemus attending only to the literall sound not sense of Christs words asks how a man of full years can again be born 5. Jesus answered Verily verily I say unto thee Except a man be note a born of water and of the Spirit he cannot enter into the kingdome of God Paraphrase 5. Iesus answers him Except a man be received as a proselyte and that not of an ordinary sort such as are among you Iewes but a Christian proselyte such as are received by Baptisme in the Christian Church so as to undertake the law of Christ and renounce his former whether heathen or Iewish course the first exprest by being wash't in water the ceremony of the Iewes proselytisme now also made use of by Christ by which a man was said by the Iewes to be new born and accordingly so here in an high degree the second by being born of the Spirit entring on a new pure spirituall life and not only passing under those externall washings agreeable unto which it was that Christ's disciples were admitted not only by water as John's and the Iewes proselytes were but by the holy Ghost's descending upon them see note on Act. 1. a he cannot enter c. 6. That which is born of the flesh is flesh and that which is born of the spirit is spirit Paraphrase 6. The actions of a naturall man which hath none of this new Christian birth that hath not thus given himself up to a Christian lfe will be but naturall actions at least but externall purifications restraints of sinne in the outward part But the actions of a spirituall person thus born anew from that higher principle a proselyte of Christ's they will be spirituall purifications of the very spirit 7. Marvail not that I said unto thee Ye must be born again Paraphrase 7. And therefore you are not to wonder that I tell you of the necessity of this new birth
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâ—esse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâ—ter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 41. 15. which the Greek renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Isa 28. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the threshing instrument and the cart wheel and one of these the oxen draw over it so at once with their feet treading out the corn and with these breaking the straw into small parts which is the ordinary food for their cattell all the year This they take away and put up in bags As for the Châ—ffe the wind drives that away as 't is Psal 1. 4. and Job 21. 18. and Isa 41. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt winnow them and the wind shall take them Only in case of the winds turning when they fear that it will bring all the chaffe back again upon the floor they put fire to it at the wind-side and that creeps on and never gives over till it hath consumed all the chaffe and so is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a fire never quenchable till it have done its work To this description of their practise many places in the old Testament agree The threshing the mountains Isa 41. 15. referres to the custome of Threshing-floors in such eminent places and so setting the hills as chaffe winnowing or dispersing them as chaffe upon a hill and the wind carrying them away v. 16. So Jer. 4. 11. a drie wind of the high places in the wildernesse not to winnow nor to cleanse even a full wind from those places c. a full wind in stead of Winnowing or cleansing the Wheat from the Chaste carrying all away So Prov. 20. 21. 't is said of the wise King that he scattereth the wicked and bringeth the wheel over them scatters them as he that Winnows and that he may doe so brings first upon them the Wheel or Threshing instrument The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheel that we had even now in Isa 28. 27. joyned with the threshing instrument And Psal 83. 13. O my God make them like a wheel and as the stubble before the wind both parts referre to this custome also make them as a Threshing wheel is wont to make the Corn driving one part from another and then the wind comes and drives away the stubble and chaffe and then follows as the flames consume the mountains that is set the Chaffe on the mountains on fire and burn it lick it quite up persecute them so with thy tempest c. so Isa 5. 44. as the fire consumeth the stubble and the flame devoureth the chaffe According to this notion of Winnowing and Burning the chaffe this verse accords with the generall matter of John Baptist's preaching viz. Christ's rich promises of all merciful reception and preservation to those that shall repent and receive the Gospel and threatning of all judgements upon the impenitent Jewes formerly express'd by the kingdome of God approaching and again by the axe laid to the root of the tree ready to hew it down and that attended with casting into the fire as here the chaffe is with burning with fire unquenchable And so it was fulfill'd on the Jewes even in this life as it was oft foretold the godly true Penitents that received Christ through these tribulations were preserved when the rest that could not bear or hold out the tryall all that the wind of temptation false doctrine c. carried away were generally destroyed the corn laid up in a garner and the chaffe devoured with the fire V. 16. Like a dove That the Spirit came upon Christ in the body or shape of a Dove cannot I think be concluded from this place nor from the parallel Mar. 1. 10. but only that the Spirit descended and came or lighted on him as a Dove uses to doe on any thing first hovering and over shadowing it And whereas 't is added by Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that will be best rendred in or with a bodily appearance and joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Spirit descended so as might be and was really seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matthew and Marke he saw him descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a dove i. e. as a Dove visibly descends and lights on any thing or in a manner somewhat resembling a dove so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Acts 2. 3. the divided tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were of fire doth not denote them to be of fire at least to have the effects of fire burning c. but either in the colour or form like that of fire not defining any shape wherein the Holy Ghost appeared That the Holy Ghost both here and in other places did Visibly appear there is no doubt That he did in the case of Mary at the time of her Conception of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come upon her and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overshadow her is affirmed Luke 1. 35. and that is perfectly agreeable here to this of descending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dove uses to doe when it comes down and visibly lights on any thing Nay other glorious appearances of God are express'd in other places in the same manner as when the bright cloud i. e. an appearance of shining light as broad as a cloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 17. 5. thus hovered over or overshadow'd them So again Mark 9. 7. Luke 9. 34. and accordingly in the Tabernacle were the Cherubims of glory those officers or ministers of this appearance of God overshadowing or hovering over the propitiatory or covering of the Arke Heb. 9. 5. And so 2 Peter 1. 17. This Voice at this time deliver'd This is my beloved son c. is said to have come from the magnificent glory gloria majestaticae praesentiae the glory of the majestatick presence so frequent in the Targum i. e. from this Cloud where the Angels were and wherein Elias and Moses appeared and so in the third verse of that chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory seems to denote the appearing of the Holy Ghost as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtue or power Christ's aftermiracles In the like manner as we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power in other places and as learned men in rendring the Jewish writers interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods inhabiting or appearing among us ordinarily rendred glory by Spiritus sanctus the holy Ghost But by all this there is no more express'd but only the Manner of this appearance or how he visibly was seen or appeared to descend but for the Shape wherein the Holy Ghost appeared here is yet nothing express'd That which seemeth most probable is this That the holy Ghost took not on him here any bodily Shape but yet appeared to be Present as God is said to be Present in any place in the old Testament i. e. by the appearance of Angels which being the Courtiers of heaven where they appear
bear the burthen of the people with thee that is take part of the burthen of ruling them So v. 25. The Lord took of the Spirit that was upon him and gave it unto the Seventy and when the Spirit rested upon them they prophecyed c. that is some gifts extraordinary attended this commission partly to signifie that they were thus set apart and endowed with authority by God and partly to fit them for the discharge of their office conferred on them So v. 26. the Spirits resting on Eldad and Medad was Gods conferring this authority on them to which were joyned also those gifts of the Spirit and they prophecied also and so ver 29. Would God all the Lords people were prophets and that the Lord would put his Spirit upon them that is communicate that power to them which he had given to Moses and qualifie them with extraordinary gifts accordingly So at the making of Saul King the Spirit of the Lord shall come upon thee 1 Sam. 10. 6. some extraordinary change wrought on him by which his commission was evidenced to himself and others and so ver 10. And proportionably in the New Testament Christs Prophetick commission was thus conferr'd on him The Spirit of God descending like a dove and lighting or resting on him and above what had before been done to any a voice from heaven proclaiming this Commission to be given to him from his Father and this from Isa 61. 1. is called the Spirit of the Lord being upon him and that explained by his being anointed to preach Luk. 4. 18. and by the Spirit of wisedom c. Isa 11. 2 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him and is called his being anointed with the holy Ghost and with power And so of his Apostles Act. 2 4 their being fill'd with the holy Ghost is their being endow'd with commission from heaven for that sacred function and accordingly they spake with tongues as the Seventy and Saul after the Spirits coming on them prophecied as the Spirit gave them utterance and this as the completion of that promise of Christ that they should be endued with power from on high Luk. 24. 49. or receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the holy Ghost coming upon them And so ever after the ordaining of a Bishop in the Church was expressed by his receiving the holy Ghost Other uses there are of the word Spirit which will be discernible by the Context and be reducible to one or more of these but are too long to be more particularly set down here CHAP. X. 1. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himselfe would come Paraphrase 1. beside the twelve Apostles chose seventy others to be to him as disciples were wont to be to Prophets that is to go on his errands as he should appoint them which they did by turns two at once as harbingers proclaiming his approach in every city whither he meant to come 2. Therefore said be unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest Paraphrase 2. The province is large and there be many that are ready to receive the Gospel when it shall be preached to them It is needfull therefore to pray to God to incline mens hearts to undertake this office of going and revealing it to them for as yet there are very few for so great a task 3. Go your wayes behold I send you forth as lambes among wolves Paraphrase 3. But when ye go ye must expect to meet with dangers and ill receptions 4. Carry neither purse nor scrip nor shooes and salute no man by the way Paraphrase 4. Yet let not that deterre you or put you upon making provisions before-hand for your journey And as you go spend no time in civilities with any Intend and mind that one business you go about 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the sonne of peace be there your peace shall rest upon it if not it shall turn to you again Paraphrase 6. any to whom peace properly belongs any pious person called by an Hebraism the sonne of peace as the wicked Apostate traytor is the sonne of perdition Joh. 17. 12. any pliable person capable of the blessing of the Gospel dwell there 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house Paraphrase 7. Remove not out of one house to goe to another in the same city 8. And into whatsoever city ye enter and they receive you eat such things as are set before you Paraphrase 8. receive without any scruple the entertainment which they offer you 9. And heal the sick that are therein and say unto them The kingdome of God is come nigh unto you Paraphrase 9. See Mat. 3. note c. 10. But into whatsoever city ye enter and they receive you not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdome of God is come nigh unto you Paraphrase 11. as a testimony of your obstinacy and usage of us Mat. 10. 14. and Luke 9. 5. and as a token to assure you that your destruction is very neer falling on you 12. But I say unto you that it shall be more tolerable in that day for Sodome then for that city Paraphrase 12. when that judgment comes v. 14. 13. Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sack-cloth and ashes Paraphrase 13. Woe unto you ye cities of Jewry among whom so many miracles have been shewn to work faith in you and so to bring you to repentance and all in vain Had the like been done in heathen cities neer you they in all likelihood would have been wrought on by them 14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you Paraphrase 14. And accordingly their portion in the vengeance approaching shall be more supportable then yours 15. And thou Capernaum which art exalted to heaven shalt be thrust down to hell Paraphrase 15. destruction and desolation See Mat. 11. 23. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Paraphrase 16. The not hearkning to your preaching the despising of these warnings of yours is the despising of me that have sent you and so of God that sent me and hath destin'd this only
how doe I desire that it were already kindled But as all thâ—se come to the same sense so the former seems the more easie and naturall unless we prefer that other reading which we find in Marcus Eremita De baptis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I would be pleased or glad if it were already kindled As for the fire here although that may signifie only a purgative fire and intimate Christs desire of purifying the world from the drosse of sinne for which he came Tit. 2. 14. and to referre to the coming of the holy Ghost who appeared in fire Acts 2. yet it rather seems to be restrained by the Context to the fire of persecution all one with division v. 51. which though it cause some smart yet it hath very usefull qualities as that of exploring or trying in which respect 't is said 1 Cor. 11. 19. there must be divisions among you that they that are approved tryed and found right in this fire may be made manifest among you And that this should be consequent to Christs coming see v. 52. c. Lu. 2. 35. that of trying Heb. 4. 12. Lu. 2. 35. who are faithfull adherents to him who not Which is the speciall work of fire and the effect of persecution for Christs sake V. 50. A Baptisme The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the note of the future So 2 Esdr 4. 45. habet venire is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to come And in the Athanasian Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rise is rendred in Latine habent resurgere So in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so oft in Lactantius quòd carne indui haberet in terra that is that he was to be incarnate and again quòd plurimae sectae haereses haberent existere that there should be many sectâ— and heresies CHAP. XIII 1. THere were present at that season some that told him of the Galileans whose bloud Pilate had mingled with their sacrifices Paraphrase 1. Galileans a faction of Judas Gaulonita which taught doctrines contrary to subjection to the Roman Empire whom it is thought Pilate set upon and killed when they were offering sacrifice and powred out their bloud as the bloud of beasts was poured out in the sacrifices 2. And Jesus answering said unto them Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things 3. I tell yee nay but except yee repent yee shall all likewise perish Paraphrase 3. if you continue your present wicked practises raising sedition under pretence of piety as frequently you are apt to do see Titus Bostrensis p. 803. C. then as they perished at the day of Pascha at their sacrifice so shall a multitude of you on that very day see Josephus of the Jewish war l. 6. c. 11. and l. 7. c. 17. and Euseb Eccl. Hist l. 3. c. 5. in the Temple be slaughtered like sheep and that for the same cause a sedition raised in the city 4. Or those eighteen on whom the tower in Siloe fell and slew them think ye that they were sinners above all men that dwelt in Jerusalem 5. I tell you nay but except ye repent ye shall all likewise perish Paraphrase 5. perish in the ruines of the whole city as they of that tower 6. He spake also this parable A certain man had a figtree planted in his vineyard and he came and sought fruit thereon and found none Paraphrase 6. And he spake a parable to them of which this is the plain meaning This people hath long been unprofitable made no returns to all Gods husbandry bestowed upon them and yet God hath given them space to repent and sent his son to dresse and manure them and if this doe not work upon them there is nothing to be expected but destruction and excision The parable was this A certain man c. 7. Then said he unto the dresser of his vineyard Behold these three years I come seeking fruit on this figtree and finde none Cut it down why cumbreth it the ground 8. And he answering said unto him Lord let it alone this year also till I shall dig about it and dung it 9. And if it bear fruit well and if not then after that thou shalt cut it down Paraphrase 9. And perhaps it will bear fruit or make this experiment whether it will bear fruit or no 10. And he was teaching in one of the synagogues on the Sabbath 11. And behold there was a woman which had a spirit of infirmity eighteen years and was bowed together and could in no wise lift up her self Paraphrase 11. sore disease inflicted on on her by the devil v. 16. for the space of eighteen years and she did so extremely stoop that she could hardly see the heavens 12. And when Jesus saw her he called her unto him and said unto her Woman thou art loosed from thine infirmity Paraphrase 12. thy disease 13. And he laid his hands on her and immediately she was made streight and glorified God 14. And the Ruler of the synagogue answered with indignation because that Jesus had healed on the sabbath day and said unto the people There are six daies in which men ought to work in them therefore come and be healed and not on the sabbath day Paraphrase 14. the head of the Consistory being angry that Jesus did cures on the sabbath gave command to the multitude saying There are six daies in the compasse of which men ought to doe all the work which they doe in the week 15. The Lord then answered him and said Thou hypocrite doth not each one of you on the sabbath day loose his oxe or his asse from the stall and lead him away to watering 16. And ought not this woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed from this bond on the sabbath day Paraphrase 16. on whom Satan hath inflicted a sore disease of 18 years duration be cured of this disease 17. And when he had said these things all his adversaries were ashamed and all the people rejoiced for all the glorious things that were done by him 18. Then said he Unto what is the kingdom of God like and whereunto shall I resemble it 19. It is like a grain of mustard-seed which a man took and cast into his garden and is grew and waxed note a a great tree and the fowles of the aire lodged in the branches of it Paraphrase 19. Mat. 13. 31. 20. And again he said Whereunto shall I liken the kingdom of God 21. It is like leaven which a woman took and hid in three measures of meale till the whole was leavened Paraphrase 21. Mat. 13. 33. 22. And he went through the cities and villages teaching and journeying toward Jerusalem 23. Then said
undertaking this new course and forsaking the former nor to think there is nothing in it because 't is not visible to your eyes Many things have great force in them whose beginnings are not visible to the eye or at all known by men 8. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Paraphrase 8. As for example the wind which though no body knows from what part precisely it comes what beginning it hath and how produced and when it riseth or what becomes of it when it ceaseth yet hath most discernible effects comes with a great force and noise which is evidence enough that there is such a thing is heard by all men And so is it in this matter He that is born anew that undertakes to be a proselyte of Christ he by the Spirit of God and those influences that are conveyed to him from Christ is able to doe wonderfull things is discernibly another kind of man then he was before and so his new birth is and must be seen by the fruits and growth c. discernible to himself and others though the beginnings or sourse or means of conveighing this unto him be undiscernible See Mar. 4. 26. 9. Nicodemus answered and said unto him How can these things be Paraphrase 9. Nicodemus still continued ignorant of the meaning and possibility of the truth of what Christ said and therefore still question'd how this could be 10. Jesus answered and said unto him Art thou a master of Israel and knowest not these things Paraphrase 10. To which Iesus answered This that I say of new birth in baptisme being not only agreeable to but perfectly a piece of your doctrine about proselytes t is strange that thou being a learned Iew a Pharisee and Master in Israel shouldst not understand it see Mat. 3. a. and Ioh. 13. b. 11. Verily verily I say unto thee We speak that we doe know and testifie that we have seen and ye receive not our testimony Paraphrase 11. The things that thou so wondrest at and wilt not believe I have perfect knowledge of and assure you of the truth of them but the Iewes will not believe me 12. If I have told you earthly things and ye believe not how shall you believe if I tell you of heavenly things Paraphrase 12. Your not believing or understanding v. 9. those things that are ordinary in the Jewish law see v. 31. is an argument that things of an higher nature will not be received by you 13. And no man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Paraphrase 13. As if I shall tell you that I am to ascend up to heaven and from thence demonstrate to you that I came down from heaven and am the very Messias the eternall son of God that am nâ—w a man 14. And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15. That whosoever believeth in him should not perish but have everlasting life Paraphrase 14 15. And again that I am to be lifted up on the Crosse and thereby to fulfill what was typified by Moses's lifting up the brazen serpent and that this is the way by which I mean to bring all that believe in me to everlasting life as all that looked on the brazen serpent were cured of whatsoever diseases 16. For God so loved the world that he gave his only begotten son that whosoever believeth on him should not perish but have everlasting life Paraphrase 16. For herein hath God's unspeakable love been exprest to all mankind that he hath sent his eternall son to assume our nature and to teach and give examples of holy life and at last to die for them and rise again and ascend to heaven all on this one designe that every person in the world that shall receive and obey him shall be rescued from eternall death and then made partaker of eternall life 17. For God sent not his son into the world to condemn the world but that the world through him might be saved Paraphrase 17. For this my mission from God my Father was designed all in mercy and charity not to punish or condemn any man but on purpose that all men might be rescued from punishment 18. He that believeth on him is not condemned but he that believeth not is condemn'd already because he hath not believed in the name of the only begotten son of God Paraphrase 18. He that receiveth and obeyeth me is by me secured that he shall escape all punishment only he that rejecteth me is certainly condemned by the purport of that very covenant of which mercy to believers is the principall part all others being absolutely excluded for that great sinne of refusing of Christ now sent to him as having not embraced that only remedy the only son of God now offered to him 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Paraphrase 19. And this is it that will aggravate your sinne and punishment that when God made such provision for you when Christ came to enlighten and take men off from all their former evil courses they were so besotted to their own sinfull waies that they chose rather to continue in them then to be reformed and purified by Christ or but so much as to be taught their duty by him 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Paraphrase 20. But as he that fears coming into the light 't is certain he hath somewhat to conceal and that he hath not a mind to part with it So the refusing to come and be instructed in the knowledge of his duty by me is an evidence that that man is a wicked man and means to continue so who cannot venture his actions in the light for fear they be found faulty and he engaged to reform them 21. But he that doth the truth cometh to the light that his deeds may be made manifest that they are wrought in God Paraphrase 21. Whereas he that lives a justifyable life or resolves to amend what is amisse a sincere upright person will be glad of a director will come cheerfully to be put in the way of strictest duty and venture to have his actions judg'd of whether they be right or no which is an argument that what he doth he doth in the fear of God and with a good conscience 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized Paraphrase 22. and receiving those that believed on him baptized them 23. And John also was baptizing in Aenon neer to Salem because there was much water there and they came
and were baptized Paraphrase 23. a place chosen by him as commodious to that purpose by reason of the pooles of water and thither the people came and were baptized of him there 24. For John was not yet cast into prison 25. Then there arose a question between some of John's disciples and the Jewes about purifying Paraphrase 25. his receiving of proselytes and using the ceremony of baptisme on which occasion mention was made of Christ's using the same ceremony 26. And they came unto John and said unto him Rabbi He that was with thee beyond Jordan to whom thou barest witnesse behold the same baptizeth and all men come unto him Paraphrase 26. Hereupon they come and tell John that Christ describing him to him receiveth proselytes with this ceremony and there is a great recourse to him 27. John answered and said A man can receive nothing except it be given him from heaven Paraphrase 27. I can doe no more then I have commission from God to doe and that commission doth not equall me to him 28. Ye your selves bear me witnesse that I said I am not the Christ but that I am sent before him Paraphrase 28. And therefore you cannot but remember that I alwaies said of my self that I am not the Messias but only his harbinger 29. note b He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoiceth greatly because of the bridegrooms voice This my joy therefore is fulfilled Paraphrase 29. When the bridegroom hath the bride in secret conference to consummate the marriage and the friend of the bridegroom hearkens at the doore to hear whether all succeed well or no if the bridegrom signifie by some form of speech that was usuall to that purpose that all succeeds prosperously then that friend rejoices exceedingly and thus is it with me in my attendance on Christ at this time 30. He must increase but I must decrease Paraphrase 30. And of him I shall farther foretell you that he shall increase daily in splendor and fame and I proportionably decrease 31. He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all Paraphrase 31. And it is all reason that it should be so For he cometh from heaven and so must needs be superiour to all such as I who am an earthly man having my originall from the earth made up or compounded of earth and therefore what I say or doe is but of an earthy but what he of a much higher originall my baptizing is but like the rest of your Jewish baptismes see v. 12. only with water but his with the holy Ghost also 32. And what he hath seen and heard that he testifieth and no man receiveth his testimony Paraphrase 32. And the thing which he teacheth he knowes to be true having received it from his Father but the multitude of men in the world receive not his testimony believe not that he is sent from God 33. He that hath received his testimony hath set to his seale that God is true Paraphrase 33. He that doth receive it doth in effect no more but bear witnesse unto and acknowledge the veracity of God himself it being as impossible that one so sent from God as Christ should lie as that God should lie himself 34. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him Paraphrase 34. The former prophets had the Spirit in a limited measure bestowed on them by God to goe on such or such an errand on which God sent them and 't is therefore Thus saith the Lord to all their prophecies But on Christ the Spirit descended once for all and commanded belief of all that he should say 35. The Father loveth the Son and hath given all things into his hand Paraphrase 35. Christ is the welbeloved of his Father and by him God hath revealed to us all things fit to reveal see Mat. 3. 17. And therefore 36. He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Paraphrase 36. Whosoever gives up his faith and obedience to him is in a course which will bring him to all felicity eternally and on the contrary he that stands out contumaciously against his doctrine continues immutably and inevitably under the wrath of God due to him both for his former sins and this addition of his standing out against this powerfull method of Gods for the recalling him Annotations on Chap. III. V. 5. Born of water The nature of Proselytes among the Jewes and the difference of them hath been spoken of Note on Mat. 23. d. and also the manner of initiating them by washing or Baptisme Note on Mat. 3. a. as also their putting off all their former relations of kindred and consanguinity and so being as it were new-born Note on Mat. 19. 28. d. From hence it is that at the receiving of Christian religion which is the nobler Proselytisme and hath in the ceremony of initiation not only the washing in water but also the baptisme of the Spirit too that is the communication of that Spirit of Christ in some measure that descended on the Apostles Act. 2. a. man is here said by Christ to be born anew of water and the holy Ghost And when Nicodemus a learned Jew and a Master among them seems to be ignorant and wonders how this can be and asks this grosse question to that first part of it how one that is of age can be born again Christ wonders at him v. 10. intimating that this is the very doctrine of Proselytisme which no knowing Jew can be ignorant of to wit that he is to be wash'd and circumcised and being so is by the Jewes counted as one recens natus new born brought forth by another mother so that he who was kin to him before is now no longer kin to him This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washing of regeneration Tit. 3. 5. is in effect a being new born and he that so follows Christ in this regeneration or new birth Mat. 19. 28. if that be the right punctation he leaves brothers and sisters father and mother wife and children v. 29. and Mar. 10. 29. and Lu. 18. 29. And to the same purpose belongs that which follows v. 11 12. intimating that speech of Christ which Nicodemus so little understood of being born anew of water to have been a thing ordinarily seen and known among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary inferior earthly thing in comparison with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those higher celestial doctrines so much more contrary to the Jewish customs and laws that should be revealed and to the baptizing with the holy Ghost of which also he here speaks referring still to this custome of Proselytes
26. For as God hath of and from himself power to give life to any thing so hath he given this power to me and I have it 27. And he hath given him authority to execute judgment also because he is the son of man Paraphrase 27. And as I am God-man that is in that I have thus humbled my self to this mean estate which ought not to lessen but rather encrease the account which is due to me in the world my Father by way of reward Phil. 2. 8 9. hath given me all power and authority both now and hereafter in and over his Church And so again in other respects as 1. that men having a mercifull high priest not such an one as cannot suffer or consequently be touched with our infirmities but one that is a man upon the earth in all things tempted like unto us yet without sinne might have confidence of accesse to him in his present government of all things and 2. that men which have bodies and so are visible and are to be judged hereafter as well as Angels may have a visible judge of them and of al things done in their bodies 28. Marvaile not at this for the houre is coming in which all that are in their graves shall heare his voice Paraphrase 28. Let not what I say be matter of wonderment to you for certainly there shall be as certainly as if it were come already a time of generall resurrection for all the dead and an essay thereof shall shortly be seen among you 29. And shall come forth they that have done good unto the resurrection of of life and they that have done evil unto the resurrection of damnation Paraphrase 29. And the righteous shall have their bodies and souls united in blisse and the wicked shall also have a restitution of their bodies to receive their sentence and punishment 30. I can of mine own selfe doe nothing as I hear so I judge and my judgment is just because I seek not mine own will but the will of the Father which hath sent me Paraphrase 30. My judgment is a righteous judgment and agreeable to my Fathers method and decree that they which believe on me shall be saved and they that reject me damned This my Father hath declared and therefore 't is not the seeking either honour or revenge to my self that I say or doe this but the going according to my Fathers prescript and nothing else 31. If I bear witnesse of my self my witnesse is not true 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Paraphrase 31 32. If I did any thing that tended to mine own honour and were a single witnesse therein you might reasonably except against it but as that which I doe is not to honour my self but only to execute my Fathers will so for the truth of what I say my Father bears witnesse of me and hath done it already by sending the Spirit and a voice from heaven and giving me power to doe miracles and that sure is a competent testimony which can deceive none 33. Ye sent unto John and he bare witnesse unto the truth Paraphrase 33. And for the triall hereof you have sent to John who baptized me when the Spirit so descended on me and he that saw it testified to you the truth of it 34. But I receive not testimony from man but these things I say that ye might be saved Paraphrase 34. But as for me I need not the testimony of John or any man but yet that you that believe him may believe him of me and so escape and flie from the danger which approacheth you I thus mention to you his testimony which was of such authority with you 35. He was a burning and shining light and ye were willing for a season to rejoice in his light Paraphrase 35. He was that Elias described Ecclus. 48. by being like fire and his word burning like a lamp and for a while you liked well to hear him but assoon as he testified of me then you presently rejected him 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same works that I doe bear witnesse of me that the Father hath sent me Paraphrase 36. But I have no need of that testimony of his for the working of those miracles which God hath enabled me to work is a greater demonstration of my being sent by God then John Baptist's testimony that he saw the Spirit descend upon me 37. And the Father himself which sent me hath born witnesse of me Ye have neither heard his voice at any time nor seen his shape Paraphrase 37. And God the Father by voice from heaven hath testified of me But ye as according to your Fathers desire exprest Exod. 20. 19. Deut. 5. 25. and 18. 16. ye have not heard the voice of God nor seen his appearance so it appears by your actions ye behave your selves as those that know nothing of God ungodly impious men see 1 Joh. 3. 6. 38. And ye have not his word abiding in you for whom he hath â—ent him ye believe not Paraphrase 38. And for that only means leaft you the word of God revealed to you ye doe not make use of that or live according to it as is apparent by your not believing on me who have seen and heard and know his will and am sent by God as the only means of declaring that will to you and am foretold in the scripture as the Messias to come 39. Search the scriptures for in them ye think ye have eternall life and they are they which testifie of me Paraphrase 39. Look into and examine the writings of the Old Testament whereon you depend and believe that through performance of the Mosaicall precepts you shall have eternall life And on examination you shall find that all those prophecies are types and fulfilled in me and that all the promises of life there made have an aspect on me the giver of life And ye will not come to me that ye might have life 40. And ye will not come to me that ye might have life Paraphrase 40. But ye though ye look upon these as the repository of your present and eternall blisse and though they direct you to me as the only means to attain it yet wilfully reject me and by that means your eternall blisse also 41. I receive not honour from men 42. But I know you that ye have not the love of God in you Paraphrase 41 42. Alas 't is not your approbation or estimation to be acknowledged or wel-spoken of by you that I contend for while I thus speak But to this purpose I say it By your dealing with me who come with this testimony of my Father it is apparent and discernible how farre you are whatever you pretend from all piety and love of God that this testimony of
you ye shall ask what ye will and it shall be done unto you Paraphrase 7. As long as you continue obedient to me and my doctrine all your prayers shall be heard 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples Paraphrase 8. Your fruitfulnesse is that which alone brings inglory to my Father and which denominates you truly my disciples 9. As the Father hath loved me so have I loved you continue ye in my love Paraphrase 9. My love to you is like that of my Father to me and that must oblige you to take care to doe those things which are gratefull to me that I may continue to love you 10. If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love Paraphrase 10. And that will be secured by your constant obedience to my commands as my obedience to my Fathers commandments hath secured me of the continuance of his love 11. These things have I spoken unto you that my joy might remain in you and that your joy might be full Paraphrase 11. These things have I largely said to you that the comfort you have taken in my presence may in my absence continue to you and by the addition of that comfort of the Spirit which shall come when I am gone your joy may abound 12. This is my commandment that ye love one another as I have loved you 13. Greater love hath no man then this that a man lay down his life for his friends Paraphrase 13. No man can expresse greater love to his dearest friends then to adventure to die for them 14. Ye are my friends if ye doe whatsoever I command you Paraphrase 14. And that I mean to do for you and the benefit of that greatest kindnesse shall accrue to you as to my choisest friends if ye continue obedient to my doctrine and commands 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you Paraphrase 15. And certainly I have long dealt with you as friends farre above the condition of servants who use not to know their masters intentions or counsels or purposes but onely to doe his commands but I have received you as friends and confidents into my bosome to make known all my Fathers will unto you 16. Ye have not chosen me but I have chosen you and ordained you that ye should goe and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my name he may give it you Paraphrase 16. And this I have done toward you by way of prevention out of free undeserved kindnesse to you and of my own accord put you in this blessed course enabled you to fructifie and bring forth abundance of fruit to the honour and praise of God appointed you to goe abroad into all the world and bring in an harvest of converts to heaven which is a reall and a durable fruit and that which shall be advantageous to you also devolve on you the benefit of having all your prayers heard by God all your wants supplied by him which you shall present to him in my name 17. These things I command you that ye love one another Paraphrase 17. All this concerning my love to you I inculcate and repeat on purpose as an obligation to you that as the most eminent way of return which I expect from you to all this you live in charity one toward another 18. If the world hate you ye know that it hated me before it hated you Paraphrase 18. And if ye find by experience that impious and hypocriticall worldlings doe in stead of believing resist and persecute you there is no reason that this should give you any discouragement you are to expect that and arm your selves against it by this consideration that such as these persecuted me before you and so as I began in love to you so I have had the first taste of the enmity and hatred of the wicked men of this world 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Paraphrase 19. These mens opposing and hating you will be a comfortable symptome to you that you are a peculiar people of mine dignified above and separated from the rest of men 20. Remember the word that I said unto you The servant is not greater then the Lord If they have persecuted me they will also persecute you If they have note a kept my saying they will keep yours also Paraphrase 20. And that you are likely to meet with such entertainment need not be strange to you when you remember how oft I have foretold you of it that you could not in reason expect any better treating then I have met with before you If they have persecuted me in all probability they will persecute you also and on the other side you have no more reason to expect of the world that it should receive your preaching then that it should receive mine 21. But all these things will they doe unto you for my names sake because they know not him that sent me Paraphrase 21. All the persecutions that shall fall on you being upon the score of their not believing that God hath sent me 22. If I had not come and spoken unto them they had not had sinne but now they have no cloke for their sinne Paraphrase 22. If I had not done what I have among them they might have had the excuse of ignorance but now they are utterly without excuse 23. He that hateth me hateth my Father also Paraphrase 23. I have done so much to evidence my being sent from God that now the opposing me is a malitious resisting of my Father himself 24. If I had not done among them the works which none other man did they had not had sinne but now have they both seen and hated both me and my Father 25. But this cometh to passe that the word might be fulfilled which is written in their law They hated me note b without a cause Paraphrase 25. By this is fulfilled that of the Psalmist Psal 35. 19. they have opposed me when they had all reason to have received and loved me 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning Paraphrase 26 27. But at the coming of the Holy Ghost that pleader or advocate of my cause see note on c. 14. b. whom I will send from the Father that Spirit which proceedeth from the Father
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
eminent of the believers among you that we may consecrate or ordain them to this office of Deacons in the Church and intrust them with the task of distributing to them that want out of the stock of the Church And in the choise of them let it also be observed that they be persons of eminent gifts and knowledge in divine matters see v. 10. who consequently may be fit to be employed by us in preaching the Word and receiving proselytes to the faith by baptisme ch 8. 5 12. 4. But we will give our selves continually to prayer and to the ministery of the word Paraphrase 4. And by that means we shall be lesse disturbed or interrupted in our daily employment of praying and preaching the Gospel 5. And the saying pleased the whole multitude and they chose Stephen a man full of faith and of the holy Ghost and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicholas a proselyte of Antioch Paraphrase 5. And the thing was thus agreed on by those other that associated with the Apostles And they pitched upon Stephen first a very worthy person that was richly instructed in the doctrine of Christ and was by the holy Ghosts coming upon him fitted with elocution and all other abilities to preach the Gospel 6. Whom they set before the Apostles and when they had prayed they laid their hands on them Paraphrase 6. These seven the whole number of disciples that associated with them presented to the twelve Apostles and they that is the Apostles by prayer and imposition of hands see note on 1 Tim. 5. f. consecrated or ordained them to this office of Deacons 7. And the word of God increased and the number of the Disciples multiplied in Jerusalem greatly and a great company of the Priests were obedient to the faith Paraphrase 7. And the faith of Christ was propagated and a very great number of men in Jerusalem associated with the Apostles every day more and more and many of the Jewish priests received the Gospel thus preached by the Apostles 8. And Stephen full of faith and power did great wonders and miracles among the people Paraphrase 8. And Stephen the deacon being endued with great abundance of Christian knowledge and also with the power of working miracles 9. Then there arose certain of the synagogue which is called the synagogue of the Libertines and Cyrenians and Alexandrians and of them of Cilicia and of Asia disputing with Stephen Paraphrase 9. And as he preached the faith of Christ some men of that synagogue which was called by the name because perhaps built at the charges of the Libertines that is those which were the sons of them which being Jewes had been made free denisons by the Romans or were born of Jewish parents in cities which had those privileges under the Romans such as Tarsus see note on c. 22. e. where Paul was born who was an active person in this businesse ch 7. 58. some I say of those Jewes and of those that dwelt in Cyrene and Alexandria and in Cilicia and Asia opposed Stephen and contradicted him 10. And they were not able to resist the wisdome and the Spirit by which he spake Paraphrase 10. And he spake with so much knowledge and conviction of argument and with so great excellent of elocution that they were no way able to deal with him 11. Then they suborned men which said We have heard him speak blaspemous words against Moses and against God Paraphrase 11. And being overcome by his reasons and power of speaking they betook themselves to other viler arts and hired some men to accuse him falsly and to make complaint to the Sanhedrim that they had heard him speak dishonorably of the Jewish religion 12. And they stirred up the people and the Elders and the Scribes and came upon him and caught him and brought him to the councell Paraphrase 12. And having incensed the Sanhedrim against him and also the people at Jerusalem they apprehended and carried him before the Sanhedrim 13. And set up false witnesses which said This man ceaseth not to speak blasphemous words against this holy place and the Law Paraphrase 13. And brought those witnesses which they had hired or suborned v. 11. to give in their testimony which was thus This Stephen is continually a foretelling destruction to the Temple and threatning the change of all the Mosaicall rites 14. For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the customes which Moses delivered us Paraphrase 14. rites ceremonies 15. And all that sat in the councell looking stedfastly on him saw his face as it had been the face of an Angel Paraphrase 15. And all the Judges that were present in the Sanhedrim as they looked on him saw a great splendour about him just as it is when an Angel appeareth Annotations on The Acts of the holy Apostles V. 1. Graecians The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred Jewes that understand Greek and by S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that speak Greek in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profound or deep Hebrews so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hellenize is to speak Greek and to have skill in the Greek learning So saith Scaliger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est habitare in Graecia sed linguâ Graecâ uti It is not to dwell in Greece but to use the Greek language And so those here that used the Septuagints translation of the Bible are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hellenists And so are differenced here from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews which used the Jerusalem-paraphrase Thus are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 11. 20. differenced from the Jewes in generall v. 19. not that those Hellenists were not Jewes for there v. 20. 't is said that they preached to them whereas v. 19. 't is clear that they preached to none but Jewes but that these Jewes understood Greek and used the Greek Bible and therefore are called Hellenists And thus ch 9. 28. when the other Jewes those of the profounder sort had such an aversion to S. Paul the Apostle of the Gentiles that they would not see him saith S. Chrysostome he was yet admitted to speak and discourse with the Hellenists See Note on Joh. 7. d. V. 2. The multitude of the disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude of disciples here are the community or society of Christians called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many 2 Cor. 2. 6. answerable to the multitude here and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians or followers of Christ in respect of whom as their Doctor or Master they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples and both ordinarily united together in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church and
farewell of you 26. Wherefore I take you to record this day that I am pure from the blood of all men Paraphrase 26. And to that end I proclaim to you all that I am guiltlesse of that ruine that will I foresee befall those that do not keep close to Christ having done my best to prevent it 27. For I have not shunned to declare unto you all the counsell of God Paraphrase 27. For I have fully communicated to you the whole Christian doctrine which may serve you as an antiâ—ote against all the heresies which are likely to break in among you v. 29. 28. Take heed therefore unto your selves and to all the flock over the which the holy Ghost note c hath made you overseers to feed the Church of God which he hath purchased with his own blood Paraphrase 28. Wherefore ye that are Bishops or Governours of the severall Churches of Asia Revel 1. 11. see note on Phil. 1. 6 and who were designed to that office by the appointment of God himself look to your selves and to the Churches committed to your trust to rule and order all the faithfull Christians under you those whom that Christ might gain to himself he laid down his own life to purchase them 29. For I know this that after my departing shall grievous wolves enter in among you not sparing the flock Paraphrase 29. For 't is certain that when I am gone you will soon be solicited with false teachers seducing the faithfull and doing great mischief 30. Also of your own selves shall men arise speaking perverse things to draw away disciples after them Paraphrase 30. And some of your own Churches shall vent pernicious false doctrines to make divisions and factions and get followers 31. Therefore watch and remember that by the space of three years I ceased not to warn every one night and day with tears Paraphrase 31. Be ye carefull therefore remembring how much sorrow and tears it hath cost me to forewarn you of these things beforehand 32. And now brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Paraphrase 32. And now I recommend you to God and the Gospel see note on Heb. 13. d. which if adhered to will be able to instruct and perfect you and to bring you to the blisse of Saints 33. I have coveted no mans silver or gold or apparell Paraphrase 33. I have not endevoured to make any worldly advantage by my preaching 34. Yeâ— you your selves know that these hands have ministred unto my necessities and to them that are with me Paraphrase 34. But you can witnesse for me that I have by working at my trade of making tents maintained my self and those that are with me 35. I have shewed you all things how that so labouring you ought to support the weak and to remember the words of the Lord Jesus how he said It is more blessed to give then to receive Paraphrase 35. I have as by words so by actions also demonstrated to you how that such as ye that is Bishops and Governours of the Church are to take care of the sick and poor see 1 Cor. 12. and rather indevour by paines taking to enable your selves to relieve others then to be chargeable or burthensome to others according to that saying of Christ not recorded in the Gospels That 't is a blessed and an heroicall thing to give to others out of a mans own earnings and this infinitely more blessed and better becoming a Christian then to be relieved by others 36. And when he had thus spoken he kneeled down and prayed with them all 37. And they all wept sore and fell on Pauls neck and kissed him 38. Sorrowing most of all for the words which he spake that they should see his face no more And they accompanied him to the ship Annotations on Chap. XX. V. 13. Assos Strabo maketh this Assos a city of Aeolis l. 15. p. 735. and so saith he doth Hellanicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 13. p. 610. And so saith Stephanus Byzantius doth Alexander Cornelius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander Cornelius saith that Assos is in Mysia For what is there Mysia is all one with Aeolis in other writers for of Mysia saith Pomponius Mela Ex quo ab Aeoliis incoli coepit Aeolis facta From the time that it was inhabited by the Aeolians it was called Aeolis and Pliny Aeolis proxima est quondam Mysia appellata Aeolis sometime called Mysia This Assos is by Strabo reckoned as the first principal sea-town of Mysia going from Lectum to Caeicus over against Lesbus and Adramyttium mentioned here c. 27. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo Geogr. l. 13. p. 581. V. 22. Bound in the Spirit What bound in Spirit signifies may perhaps be judged by the like phrase poor in Spirit Mat. 5. 2. That signifies him which though he be not actually poor yet is prepared to bear poverty contentedly And so Paul resolving to venture the hazard of imprisonment here by going up to Jerusalem whither if he goe he knowes and the Spirit of God tells him v. 23. it will befall him may be said to be bound in Spirit But it may also be interpâ—eted onely of his presaging and foreseeing his bonds which being revealed by the Spirit of God to others of him and probably immediately to him also he may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound in the Spirit in that respect Nay 't is possible it may signifie no more than resolved and so bound in spirit or full purpose of mind as ch 19. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purposed in spirit but this more unmoveable than that See ch 21. 12 13. V. 21. Hath made you overseers What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put or set or appointed importeth here is somewhat uncertain It may signifie theiâ— Ordination to the Episcopal office attributed to the holy Ghost as to the Originall by whose descent upon the Apostles they were authorized to communicate this authority to give Commissions to others who were to succeed them in the dâ—gnity and office of Governing of Churches But it may also signifie the act of designation election nomination to this dignity which at that time was done by the special Revelat on of God and so might properly be attributed to the holy Ghost So of Mathias it appears that he was designed by lot and chosen by God to succeed Judas in his office Act. 1. 24. So c. 13. 2. the holy Ghost said Separate me Saul and Barnabas for the work c. So Timothy the Bishop of Ephesus is said to be advanced to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecy by particular Revelation of which S. Chrysostomâ— saith that as the Priests antiently were made by Prophecy so Timothy was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the suffrage of God chosen to his office 〈◊〉
understanding of this Epistle and that which hath superseded the necessity of multiplying the Annotations on all the dark passages which would much more have lengthned the work and have been lesse intelligible by the vulgar reader The prime things that must here be care of are first that the occasions of the severall parts of the Apostles discourse be adverted to viz. some objections of the Judaizers against his doctrine and practice which are secretly insinuated and require great and diligent care to discern them And then secondly that the rationall importance of every part of this Epistle the relation it hath to the conclusion which it is designed to inferre and the connexion of one part with another be weighed and permitted to have its due influence on the interpretation and then the bare sound of some few incidentall passages will not be of force to misguide any The Epistle of PAUL the Apostle to the ROMANS CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospell of God 2. Which he had promised afore by his Prophets in the holy Scriptures Paraphrase 1 2. one that hath received this speciall singular mercy from him to be an Apostle authorized and set apart Act. 13. 2. to that office of preaching the Gospell which God had promised by the Prophets that it should now be revealed to the Gentiles as well as Jewes to all the world by the ministery of the Apostles 3. Concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh 4. And declared to be the Sonne of God with power according to the spirit of holinesse by the note a resurrection from the dead Paraphrase 3 4. Concerning the Messias the Son of God by him sent into the world who according to the flesh was born a Jew of the stock of David but according to the spirit of holinesse or in respect of that other nature in him called his eternal spirit Heb. 9. 14. far above all that is flesh and blood that I say which shone in him most perfectly after and through and by his resurrection from the dead 2 Cor. 13. 4 was set at God's right hand the Sonne of God in power to whom accordingly as to a Sonne all power was given by the Father even Jesus Christ our Lord. 5. By whom we have received grace and Apostleship for obedience to the faith among all Nations for his name Paraphrase 5. Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles to all the Nations of the world to reveal to them and work in them obedience to the doctrine of the Gospell called the faith Act. 6. 7. in his name and to his glory 6. Among whom are ye also the called of Jesus Christ Paraphrase 6. In which number ye also are as many as have received the faith of Jesus Christ see note on Mat. 20. c. 7. 7. To all that be in Rome beloved of God called to be Saints Grace be to you and peace from God our Father and the Lord Jesus Christ Paraphrase 7. To all the Christians that are in Rome Jewes and Gentiles both beloved of God and which have received that speciall mercy from him to be from a state of all unworthinesse brought in and received by him to be Christians and Saints I send greeting and thereby my heariest wishes and prayers that all the divine mercies and goodnesse and all manner of prosperity from God our Father and the Lord Jesus Christ be multiplyed upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Paraphrase 8. And the beginning of my greeting to you must be my acknowledgement of the great goodnesse of God unto you all which is an infinite mercy also to me who do exceedingly desire the advancement of the Gospell amongst you that the report of your submission to the Gospell of Christ is spread far and neer over all the world 9. For God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Paraphrase 9 10. For God knowes and will bear me witnesse whom I inwardly and sincerely serve in the preaching of the Gospell of Christ how daily constant I am in mentioning all your wants to God and whensoever I pray making this one solemne request that what I have so long designed and desired may happily if it seem good in Gods eyes be accomplished at last viz. that I may come personally unto you 11. For I long to see you that I may impart unto you some spirituall gifts to the end you may be established Paraphrase 11. For I earnestly and passionately desire to see you that what ever part of my Apostolical office or of the gifts which God hath endued me with may contribute any thing toward the confirming of you in the faith who are Christians already may be by me freely communicated unto you 12. That is that I may be comforted together with you by the mutuall faith both of you and me Paraphrase 12. That by my affording you some spirituall aide you may receive comfort and advantage and I also by your being thus confirmed by my means and so we may be mutuall comforts to one another by the communicating of my knowledge and the encrease of yours 13. Now I would not have you ignorant brethren that oft times I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Paraphrase 13. And truly brethren I desire you should know that it hath been no fault or omission of mine that I have not come all this while many resolutions I have had but from time to time some obstacle hath interposed that I might have the comfort of seeing you and imparting somewhat to you which may tend to your advantage and proficiency as I have in the rest of the Nations that have been either converted by me or whom I have since visited and confirmed as I desire to do you at this time v. 10. 14. I am a debter both to the Greeks and to the Barbarians both to the wise and to the unwise Paraphrase 14. I count my self obliged to do whatsoever I can either in the preaching of the Gospell or confirming them which have received it to all sorts of men in the world both those of the Churches in Asia Ephesus c. which are in Greece and others which are most distant from them and by the Greeks called Barbarians and so I count my selfe to owe to you Romans the taking a journey to you at this time from which I have hitherto been hindred v. 13. 15. So as much
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
〈◊〉 according to the flesh must signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works v. 2. in like manner as found and justified import the same And this again is evident by the Lawes of reasoning For this second verse being by the For in the front evidenced to be the proof of what was set down in the first and this proof being in form of an hypothetical syllogisme thus If Abraham were by works justified before God then he hath matter of boasting before God But Abraham hath not any matter of boasting before God Therefore he was not justified by works it must follow necessarily that this conclusion Abraham was not justified by works was the same with that which was set down in other words v. 1. or if not of the same latitude and extent with it was comprehended as a part under it Which it cannot be unlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works be either of the same force directly or the latter contained in the former Any greater though never so small difference that should be admitted being of necessity to affix four terms to the Apostles syllogism and so to evacuate all force in his argument From hence it follows that the way of discerning what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works will be the most probable means of interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And this we have from v. 4 5. in these words To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is reckoned for righteousnesse Where it is evident that working is that to which reward is by debt or just wages to be adjudged and that in opposition to Gods reckoning of grace or favour and justifying the ungodly From whence it follows that being justified by works in this place in S. Paul's and not S. James's dialect signifies that innocence of the former life and those eminent performances wrought by a mans self that may challenge from God as due unto them God's acquittance and special reward without any intervening of pardon as to an offender or of grace in giving him any thing that is not perfectly due to him Whereas on the contrary Gods imputing righteousness without works ver 6. is Gods pardoning graciously the sinnes that the man hath been guilty of viz. upon repentance and reformation which he might most justly have punished v. 7 8. and rewarding some mean imperfect act or acts of fidelity or obedience in him which could no way challenge impunity much lesse such a degree of reward did not God out of meer mercy thus improve and enhanse the value of them So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works are the mans own performances first blamelesse in not sinning and then meritorious as the eminent difficulty of the commands wherein his obedience is tried and exercised is apt to enhanse the value of them and he that were supposed to be justified by them must 1. have lived blamelesly all his former life and then have done eminent rewardable actions also at least the former of these And Abraham having been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner v. 5. having lived in Idolatry for some time and all that he did upon which he was justified Gen. 15. 6. being but obeying Gods call Gen. 12. 4. and believing his promises Gen. 15. 5. it is clear he was not nor could be thus justified but only by the way mentioned by the Psalmist Psal 32. by God's forgiving covering not imputing of sinne And so this must be the meaning also of his not finding according to the flesh viz. being not justified by any thing in himself abstracted from the mercy and gracious acceptance of God Thus Rom. 9. 8. the children of the flesh are opposed to the children of the promise and signifie literally Ismael that was begotten by the strength of nature as Isaak was a work of Gods promise and speciall mercy and mystically the Jewes considered with their own performances whereby they expected Justification without any respect to the pardon and mercy of Christ And thus Gal. 4. 29. Ismael is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 born according to the flesh and Isaak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the spirit in the same notion the Spirit and the promise signifying the same thing in that place as appears by v. 28. The words being thus interpreted are a confutation of one part of the objection of the Jewes against the Apostles practice of preaching the Gospel to the Gentiles viz. that taken from the sinnes of the Gentiles which here by the example of Abraham is proved to be of no force against their justification they being as justifiable as Abraham a sinner was by Gods free pardon of sinnes past upon forsaking of them And this is insisted on and proved in the eight first verses In the ninth verse the Apostle proceeds to the confuting the other part of their objection see Note b. on the Title of the Epistle viz. that if the heathens would be capable of any part of the benefit of God's promise they must then be Proselytes of their Mosaical convenant or righteousness be circumcised c. Which again is proved false by the example of Abraham who was justified before he was circumcised and before the giving of the Law by Faith not by Circumcision by Gods pardon and mercy not by any legal performances The only matter of doubt and uncertainty is whether these objections which are thus in the insuing chapter confuted were both proposed in the first verse for if they were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by works v. 2. will not be of the same latitude with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh but contained under it as a part under the whole or whether the first only were there comprehended and the second severally subjoyned v. 9. The latter of these seems most probable and accordingly the explication of the Chapter hath proceeded though if the former were true it would be of no greater concernment then only this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh should referre to Circumcision and Mosaical observances as well as to the blamelesse and meritorious performances wrought by a mans own natural strength abstracted from God's pardon and favourable acceptance V. 17. Before him The importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ordinarily observed and must be fetch'd from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew as it is used Gen. 2. 18. where God faith he will make Adam an help we render it meet for him and the vulgar simile ci like or agreeable or answerable to him where the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him or on the side of him or answerable parallel to him And to this Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears exact proportion the word 〈◊〉
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
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate in one place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I would not v. 16. and that again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil that I would not v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly all one 't is not imaginable how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I hate I do should not be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing evil this being no less than a direct contradiction to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do by not do which neither Methodius nor any other mans authority can prevaile with any reasonable man to receive from him This inconvenience when Methodius foresees his onely answer is that he desires them who make this objection to declare what evil it was that the Apostle hated and would not do and yet did whether when he willed to serve God he yet committed Idolatry But sure the whole force of this answer if there be any is founded in interpreting the words to be spoken by S. Paul in his own person and so is perfectly prevented by him that understands the Apostle not of himself but of an unregenerate man From which process of Methodius and what he there addes in that place of the Apostles pronouncing against Idolaters and other such sinners that they cannot inherit the kingdome of heaven the conclusion is regular and unavoidable that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do and work be interpreted of actions or of any more then thoughts unconsented to then the person that is spoken of by S. Paul Rom. 7. is one that shall not inherit the kingdome of God and then sure no regenerate person by Methodius's arguing Which therefore is most constringent and convincing that this chapter speaks of an unregenerate person for that 't is beyond all controversie that he cannot use those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do c. of meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking or phansying only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not of consenting or doing And so in like manner that being carnal and sold under sin which is all one with a servant of sin in other places of the same Apostle it being then so ordinary to sell servants sub hastae under his speare as it were that had taken or conquered them and carried captive by the law in his members that is by his own carnal heart cannot be affirmed of him that lives in and walkes after the spirit To which this farther evidence may also be added from the using the phrase the Law of sin v. 23. the unquestionable importance of which we have from the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law of sin is sure the command or empire of sinne to which he that is captivated as the person here spoken of is must be acknowledged to be under the dominion of sin and that certainly is unreconcileable with a regenerate state This is farther express'd v. 24. by the body of death and so beares proportion to what had been said v. 5. when we were in the flesh as that is there opposed to the spirit the mâ—tions of sin did work in our members to bring forth fruit unto death which concludes that condition which is here spoken of to be a damnable condition And it is remarkable that ch 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin death From whence the argument is irrefragable That to which the person Rom. 7. 23. is said to be captivated is the same from which the grace of Christ hath delivered the regenerate justifyed person ch 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy or thoughts unconsented to for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such Therefore that of thoughts unconsented to is not it to which the person Rom. 7. 23. is said to be captivated Against the evidence of this I foresee not what can reasonably be suggested CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Paraphrase 1. There is therefore now no obligation lying on a Christian to observe those ceremonies of Moses's Law circumcision c. ch 7. 4 6. from whence to the end of that chapter the Apostle had made a digression to answer an objection ver 7. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to and perform that Evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel see note on c. 7. c. 2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death Paraphrase 2. For the Gospel which deales not in commanding of carnal outward performances but of spiritual inward purity the substance of those legal shadowes and that which was meant by them and so is proper to quicken us to new life in or through the grace and assistance of Christ who brought this new law into the world hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin from neither of which was the Law of Moses able to rescue any man 3. For what the Law could not doe for that it was weak through the note b flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Paraphrase 3. For when through the fleshly desires of men carrying them headlong into all sin in despite of the prohibitions of the Law c. 7. 14. the Law of Moses was by this means weak and unable to reform and amend mens lives then most seasonably God sent his own Son in the likenesse of flesh that is in a mortal body which was like sinfull flesh and differed nothing from it save onely in innocence and that on purpose that he might be a sacrifice for sin and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh that so men might be perswaded by love or wrought on by terrors to forsake their sinfull courses 4. That the note c righteousnesse of the Law might be fulfilled in us who walk not after the flesh but
more liberall bands the cords of a man the bands of love ingenuous commands such as of our selves we cannot but judge best to be done and most agreeable to our reasonable natures and to them added as to children the promise of an eternal inheritance upon our obeying of him and for the punishments now left in his Church they are not those servile of stoning and the like but paternal such as toward children removing them from the Table of the Lord by such fatherly discipline frownes and chastisements to reforme them see Theophylact. And so his dealing with us is as with children adopted and received into the family paternal and gracious by which we are allow'd to come unto God as to a father to expect all fatherly usage from him grace and assistance to doe what he now commands us to doe and the reward of eternall blisse able infinitely to outweigh all the carnal pleasures and delights of sin that can solicite us to the contrary And so this is infinitely an happier condition then that servile condition of the Jewes of being bound to doe things which had no goodnesse in them but as they were commanded and had no promise of heaven upon the performing them but punishments upon the non-performance 16. The Spirit it self beareth witnesse with our spirit that we are the children of God Paraphrase 16. And this condition and manner of God's dealing with us under the Gospel see Lu. 9. Note d. is on God's part a sure evidence to our consciences if our filial obedience and being wrought on by these means be the like evidence on our parts that we are more then servants which was the highest that that kind of legall obedience could pretend to even sons of God 17. And if children then heirs heirs of God and joynt-heires with Christ if so be that we suffer with him that we may be also glorified together Paraphrase 17. And if sons then according to the customes of all nations see note c. heirs of heaven heirs indeed of God the Father and coheirs with Christ coming to the inheritance after the same manner that Christ did to wit by sufferings v. 29. which are proper for sons also to suffer first with Christ and then to reigne with him 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Paraphrase 18. And when I mention sufferings which as filial chastisements must be expected by us from our father the sufferings which at this time lie upon us Christians I must not be thought to look upon them with any sadnesse even in respect of this present life for whatever our sufferings are the deliverance is likely to be so much the more eminent and illustrious and glorious toward us that firmly adhere to Christ perhaps in this life in rescuing us while the Jewes that persecute us and all others that joyn with them are destroyed but most certainly in another that our sufferings will not be thought to bear any the slightest proportion with them 19. For the earnest expectation of the note e creature note f waiteth for the note g manifestation of the sons of God Paraphrase 19. For all the Gentile world are now attending or waiting as it were to see what you Jewes will doe who of you be true sons of God who not that is who will now accept and embrace the faith of Christ who will not their happinesse depending punctually upon the issue of this 20. For the creature was note h made subject to note i vanity not willingly but by reason of him who hath subjected the same in hope Paraphrase 20. For the heathen world hath for these many years been for the generality of them enslaved to Satan and by him to that wretched miserable estate of ignorance and Idolatry and all those vain and unclean bestiall worships and so as many as have gone on in those vile courses have been involved also under that desperate impossibility as to the eye of man of recovering to the least degree of bliss And all this not absolutely willingly or upon their own free choice but by the devils imposing it on them as an act of religion a concomitant and effect of their Idol-worships see note g. in which he commanded all these villanies This makes it reasonable to suppose of these heathens that they are willing to be rescued from lving any longer under these slaveries and the Gospell was the onely means to do that Thus much of the verse seemes to be best put in a parenthesis that so that which follows may connect the 19. with the 20. verse thus The creature attends the revelation of the Sons of God In hope 21. Because the creature it self also shall be delivered from the bondage of note k corruption into the glorious liberty of the children of God Paraphrase 21. That they also the very heathens shall by the Gospell and the grace of Christ be rescued from those courses of sinne to which they have been so long inslaved into that glorious condition not onely of free men redeem'd by Christ out of that bondage to Satan to live and amend their lives but even of Sonnes of God to have right to his favour and that immarcessible inheritance attending it 22. For we know that the whole creation groaneth and travaileth in pain together untill now Paraphrase 22. For this is visible enough every where in our preaching that the Gentiles are very forward to receive the Gospell when they hear it while ye Jewes generally reject it and so the Gentile world is as it were in pangs of travaile ever since Christ's time till now ready to bring forth the sons of God the true children of faithfull Abraham when the Apostles who must midwife out this birth shall but preach unto them Act. 28. 28. 23. And not onely they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for note l adoption to wit the note m redemption of our body Paraphrase 23. And as the Gentile world do earnestly expect this discovery v. 19. who of you Jewes will receive Christ who not that they may reap their advantage by it have the Gospell freely preached to them so they that have received the faith that are already converted and so have not that want of the preaching or revealing of it have yet another advantage of this revelation viz. to have their persecutions at an end which shall be according to Christ's promise as soon as Christ hath been preached over all the Cities of Jewry Mat. 10. 23. and so even we our selves waite for this season and groan in the mean while under the persecutions expecting one kinde of adoption deliverance from servitude and oppressions the rescuing our outward man out of the afflictions which encompass us at the present see v. 18. and deliverance from which 't is
have parted with for our sakes were it never so dear to you though now you are so shie and afraid of a little persecution or what is now become of all that for which you were so taken notice of and magnified among men as the kindest and lovingest of any to your teachers so kind that I am able to bear you witness that nothing was so pretious to you but you would have parted with it for my sake Theophylact. 16. Am I therefore become your enemy because I tell you the truth Paraphrase 16. Am I then who was at first so pretious to you now taken for an enemy of yours for one that means you mischief and am likely to bring persecution and pressures among you of which your now teachers the Gnostick complyers undertake to rid you for no other crime but onely telling you my conscience and revealing the truth of the Gospel unto you This is a little unhappy 17. They zealously affect you but not well yea they would exclude you that you might affect them Paraphrase 17. Their great zeal toward you is out of no sincere or desire of 〈◊〉 good but that they may supplant me and get all your affection to themselves or that they may shut you out of the fold of Christ that ye may follow them as your new pastors 18. But it is good to be zealously affected alwaies in a good thing and not only when I am present with you Paraphrase 18. But in a good cause ye ought to be constant and therefore so you ought in your affections to me and to the doctrine then preached to you and that now when I am absent and not only when I am present among you Such a seeble decaying affection as that is good for nothing 19. My little children of whom I travail in birth again untill Christ be formed in you Paraphrase 19. My babes which cost me the same pain now that you would if I were now to convert you anew till I can hear that the doctrine and practice of the Gospel be purely and perfectly received among you Thus great is my kindnesse to you 20. I desire to be present with you now and to change my voice for I stand in doubt of you Paraphrase 20. It was no want of care or kindnesse in me that I was not with you before this Many resolutions I have had to come to you and to speak with in stead of writing to you and so to apply these remedies sharper or milder as should appear most convenient being uncertain at this distance which is the best way of dealing with you 21. Tell me ye that desire to be under the Law doe ye not hear the Law Paraphrase 21. Certainly ye that stand for the necessity of legal performances to justification may in the very Law it self see your selves confuted 22. For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman Paraphrase 22. For of the two children that Abraham had the one of Hagar which denotes the Law the other of Sarah which denotes the Gospel without legal performances 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise Paraphrase 23. 'T is apparent that one viz. Hagar's child was born after an ordinary manner but Sarah's child was not by the ordinary course of nature but above it by the power of God and by virtue of the promise made to Abraham 24. Which things are note b an allegory for these are the two Covenants the one from the mount Sinai which gendreth to bondage which is Agar Paraphrase 24. And these two mothers are figurative expressions and allegorically denote the first and second Covenant see note on the Title of these books the Law and the Gospel Hagar denotes the Law given from Sinai and that brings nothing with it but servitude and strict observances and yet thereby helps no man to the condition of sons to justification 25. For this Hagar is mount Sinai in Arabia and note c answereth to Jerusalem which now is and is in bondage with her children Paraphrase 25. For the name of Hagar signifies the mount where the Law was given and this is answerable to the present state of the Jews these Hagarens and all that spring from Ismael being by their own laws bound to be circumcised and observe the Mosaical Law like the Jewes and so they like Hagar their mother are in a servile condition still 26. But Jerusalem which is above is free which is the mother of us all Paraphrase 26. But Sarah which denotes the state of the Gospel that new city which Christ hath brought from heaven with him see Rev. 21. b. of which all we Christians are free-men or citizens she is a free-woman and signifies that we Christians Gentiles as well as Jews are free from the Mosaical rites c. and that we may be justified without them 27. For it is written Rejoice thou barren that bearest not break forth and cry thou that travailest not for the desolate hath many more children then she which hath an husband Paraphrase 27. According to that prophecie Isa 54. 1. Rejoice c. the meaning of which is that the Gospel-covenant which when Christ was here on earth had few children few that were brought forth by it after his death upon the preaching of the Gospel by the Apostles to the Gentiles had many more then among the Jewes in his life-time 28. Now we brethren as Isaac was are the children of promise Paraphrase 28. But my brethren as Isaac was born only by strength of God's promise not by any ordinary means Abraham and Sarah being beyond age so are the children of God received to be such and justified only by the promise of God that is through the strength of that promise to Abraham and covenant in Christ that all faithfull obedient persevering believers should be justified without any Mosaical performances 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so is it now Paraphrase 29. But as Ismael then who was born by the strength of nature persecuted him that was born by the strength of God's promise only viz. Isaac so now it comes to passe they that depend on the Law for justification persecute them that depend onely on God's promise that are perswaded that through faith without legal performances they shall be justified 30. Neverthelesse what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not note d be heire with the son of the free-woman Paraphrase 30. To these therefore is applyable that which follows in the story that Ismael is to be cast out and none but Isaac to inherit they that depend on the Law for justification never attain to it but they that depend on the sole promise of God and accordingly expect to be
girdle restrains and keeps in the body Secondly Righteousnesse sincere faithfull obedience to Christ to guard the whole man from assaults of sin as the breast-plate guards him Isa 59. 17. Thirdly The practice of Christian charity and peaceablenesse to supply the place of shooes that ye may goe on expeditely in the Christian course and not fall or miscarry by the way through the traps that hereticks and schismaticks lay to wound and gall you and hinder your progresse 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked Paraphrase 16. Fourthly Faith or the believing both the promises of Christ to all reformed penitents and the threats to all impenitent sensual persons which will keep temptations â—rom entring and be able to allay the pleasures of those sensual baits proposed to you either by Satan of any other tempter which like poysoned darts which are wont to inflame the parts that are wounded with them and therefore are called fiery darts as the serpents with poysonous stings are called fiery serpents will wound you to death if the consideration of your duty the promises and terrors of Christ received by your faith doe not help to quench them 17. And take the helmet of salvation and the sword of the Spirit which is the word of God Paraphrase 17. Fifthly The hope of salvation which may serve as an helmet Isa 59. 17. to bear off any blow at least secure you from the hurt of it that can light upon you And sixthly â—he Spirit that is the word of God which may serve as a sword to assault the assailants and destroy them to slay all that is temptation in them by proposing to the Christian much stronger motives to obedience then the world can afford to the contrary 18. Praying alwaies with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints Paraphrase 18. Praying heartily and fervently see note on Luk. 9. e. upon every opportunity and time of need for God's assistance to enable you to persevere and for the removal or averting of temptations not so much for secular as spiritual things which Theophylact sets as the meaning of the phrase in the spirit and then adding vigilancy to prayer and so continuing and persevering in a constant performance of that office of prayer for all virtues and graces that are needfull for you and all means that may tend to the securing or increasing holinesse in you 19. And for me that utterance may be given unto me that I may open my mouth boldly to make known the mysterie of the Gospel Paraphrase 19. And let not these your prayeâ—s be wholly confined to your selves but let me have my part in them that I may be enlarged from my present restraint and so have liberty to propagate the faith of Christ see note on 1 Cor. 1. b. and publickly or freely or with authority see note on Joâ— 7. a. to pâ—each to the Gentiles and in stead of the heathen mysteries wherein all their impieties are acted to reveal to them the nature of the Gospel to which they are initiated the purity and holinesse which are there required 20. For which I am an Embassadour in bonds that therein I may speak boldly as I ought to speak Paraphrase 20. For the maintaining of which I am persecuted and being imprisoned doe still continue to preach it that I may by it be emboldned to speak as I ought 21. But that ye also may know my affairs and how I doe Tychicus a beloved brother and faithfull minister in the Lord shall make known to you all things 22. Whom I have sent unto you for the same purpose that ye may know our affairs and that he might comfort your hearts Paraphrase 22. to give you such an account of my afflictions and imprisonment as may not afflict but give you matter of rejoicing 23. Peace be to the brethren and love with faith from God the Father and the Lord Jesus Christ Paraphrase 23. I beseech God the Father and our Lord Jesus Christ to bestow upon your whole Church the grace of peaceablenesse and charity and true faith 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen Paraphrase 24. The blessing of God be on all those that continue constant in their love to Christ and are not corrupted out of it by any of the baits or seductions of these times See note on Rev. 2. b. Written from Rome unto the Ephesians by Tychicus Annotations on Chap. VI. V. 12. High places What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be soon discerned first by remembring that the several regions of the aire and all above the globe of the earth is in the Hebrew stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Greek of these books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie those places the several regions of the aire secondly that the Syriack reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits and the phrase spirits of wickednesse readily signifying wicked spirits and those oft used to denote Devils the spirits of wickednesse in heavenly places will be no more then the powers of the air under their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or prince c. 2. 2. that is devils under Beelzebub the prince of the devils These are here distinguish'd from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly rulers of the darkness of this age Noting several sorts of devils either in respect of their mansions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius ad Ephes aerial or earthy spirits or else of the inclinations which they suggest The earthy devils suggesting grosser carnal appetites filthinesse of the flesh c. the aerial pride vain-glory malice c. the filthinesse of the spirit And the Gnostick hereticks by power of sorcery seducing men to both sorts of these filthinesses all fleshy abominable lusts and all malice and rancour against the Orthodox Christians it is here truly said that they were to contend with both sorts of evil spirits terrestrial and aerial the terrestrial that ruled among the heathen dark parts of the age and the aerial wicked spirits V. 15. Shod The use of shooes in the celebration of the Passeover hath been formerly observed For so the Israelites were commanded at their eating of it that they might be ready for their journey to have each of them their shooes on their feet so when the Apostles Mar. 6. 8. were commanded to be shod with sandals the meaning is that they should be ready to take their journey So in Plautus calceati dentes shod teeth that is ready to devour the feast So the Aegyptian virgins were not permitted to wear shooes that is to be ready to goe abroad All this belongs to the explication of this phrase as it is joyned with
voluntarily had devoted themselves to the service of God and to ministering to that is providing for the necessities of Christ and the Apostles and Saints out of their own substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 3. Such was Ioanna a married woman and Susanna and others there Such was Phoebe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 1. our sister that is a believer and she a Deaconesse of the Church in Cenchrea which is most probably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 5. the Christian woman that went along with Paul and Barnabas For before there was any stock in the hands of the Church to make provision for either the Apostles or any other there could no other course be taken but this to have them supplied by such persons which did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own possessions liberally impart to them But when afterward the faithful had brought their possessions and laid them at the Apostles feet and when in stead of that greater liberality yet by the help of the offertory at the Sacrament wealth came into the hands of the Church and thereby saith Justin Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prefect became the guardian to provide for all that were in want then this office was instituted in the Church first of men-deacons Act. 6. and after of women also which were more usefull for oeconomical services and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 3. elder women and afterward Diaconissae Deaconesses and might be admitted into the Church at fourty years old See Can. 5. of the Council of Chalcedon The second sort of widows were those who being childlesse and helplesse were to be fed and maintained by the Church and these are particularly spoken of in this place and those many of them formerly married and therefore were not to be received in till sixty years old v. 9. for so Zonaras on the Council of Chalcedon gives the reason because saith he the widow which hath had an husband is not at the same age so likely to continue unmarried as she that hath lived a virgin to that age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in case she marry that she is to be removed out of this list seems clear both first because in that case the husband must provide for her and secondly by what is here said ver 11. of the care in not admitting such as are young and likely to marry This relief which is here spoken of for widows being designed on purpose to give them the more leisure and vacancy for acts and exercises of piety v. 5. waiting on God continuing in prayer and supplication night and day which is not supposable of married women which have so many other affairs belonging to them v. 14. to bring forth and bring up children to manage the houshold and the like V. 8. Provide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provide here doth not signifie laying up by way of carefull thoughtfull providence before-hand but onely taking care of for the present as we are able relieving maintaining giving to them that want So saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take care for So children that are exposed by their parents are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Harmenopulus unprovided destitute So when Alexander Aphrodisaeus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is said to provide for any who allows him any good thing And Ammonius in his Scholia on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having resolved that one of Gods acts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing for those that want applies that of the Poet to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods giving them what they want making his providence and giving to be all one and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. which is the sons duty to the aged helplesse parent and he that doth it not was infamous among heathens and accordingly Theophrastus in his Characters among the vilest actions whoring gaming stealing c. placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglecting to feed the mother and elsewhere next after frequent worshipping of God he placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duly feeding the aged parents and therefore John being by Christ commanded to be a son to Mary presently takes her home to his house Joh. 19. 27. As among the Samians the mothers of those which were slain in the wars were given to the richer citizens to be maintained by them and the form of speech was like Christs to John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give thee this mother Thus in Hierocles speaking of marriage and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we begâ—t helpers and feeders of our age and as he adds when the fathers dye their children must in their stead performe this office to the Grandfather so Aristoxenus in his Pythagorean Sentences lib. 4. the children must think all they have to be their parents and consequently must provide for them to the utmost of their power See Stobaeus Ser. 77. V. 11. Wax wanton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as without the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phrynichus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus to grow stout or proud or disorderly not willing to bear so much strictnesse and so to put ones self out of the list or number of the Votaries and here the widows that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as after-times called it in the number of those that were to be maintained by the Church and there to wait on the service of the Church when they begin to be weary of that kind of life then they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow insolent and weary of Christ that is his service in the Church Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18. 3. signifies irregular disorderly behaviour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7 9. to live disorderly enormously V. 17. Double honor The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour referres to the elder brothers portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double portion Deut. 21. 17. and this going along with the power of ruling the family Gen. 4. 7. after the death of the father is fitly accommodated to the office of Bishop in the Church and so the electing of Barnabas and Paul to the Apostleship Act. 13. 2. is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate the word used about the first born Exod 13. 2. and so in Clem. Constit l. 11. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a doule portion be separated for them Thus the double portion of the spirit of Elias resting on Elisaeus was the making him his successour in the office of Prophet as the father above the ordinary sons of the prophets to have rule over them And so this verse is the setting down the reasonableness that the Bishop that dischargeth his duty or prefecture well should be looked upon
impossible for those who were once inlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost 5. And have tasted the good word of God and the powers of the world to come 6. If they shall note a fall away to note b renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Paraphrase 4 5 6. For as for those that have been received into the Church by Baptisme and so by oath obliged themselves to continue in the true faith and Christian practice to their lives end and having done so have for some time enjoyed the privileges of Christians pardon of sin and peace of conscience a consequent of the mercy sealed in Baptisme and yet farther have had some of those extraordinary gifts of the holy Ghost poured out upon â—hem see Note on Acts 6. c. and by their continuance in the Church for some space have had experience of the promises of Christ and the wonderful works of mercy wrought for us by him under the Gospel Eph. 1. 19. if those I say shall through the Gnostick infusions apostatize from the faith after all these engagements to continue in it they must never be received to the peace of the Church again and those consequent advantages and privileges from which they are fallen being guilty of the same sin that the Jewes were in denying and crusifying of Christ and making an Impostor of him for thus did all they that fell off to the Gnostick heresie in which Judaism and denying of Christ was a special ingredient 7. For the earth which drinketh in the rain which cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth note c blessing from God 8. But that which beareth thorns briars is rejected and is nigh unto cursing whose end is to be burnt Paraphrase 7 8. For as the ground that being sowed and watered from heaven fructifies proportionably for the benefit and advantage of them to whom it is designed to be useful is commended by God as good ground on which the rain from heaven is bestowed to some purpose and as far as it is capable rewarded by him with more rain more fructifying showers and beams that it may bring forth more fruit like the good tree and the good servant in the parable but contrariwise that ground or field which after the like sowing and irrigation brings forth only thorns instead of fruit is given over rejected by God and man and may justly expect to be cursed as the fruitless Fig-tree and is finally fit for nothing but to be burnt and destroyed like that of Sodome never to bear fruit again So he that hath been baptized and made partaker of the holy Ghost and hath extraordinary gifts of the Spirit bestowed upon him on purpose for the benefit of others if he renounce and apostatize from Christ he is never to be restored to his dignity again but is to be look'd on as one that in stead of edifying hath endevoured and done his worst to ruine the Church and so is to be cast out of it irreversibly the curse of a fruitlesse Tree or Field to fall upon him And so generally the Gnostick Apostatizers especially those that from any extraordinary gifts have fall'n into this foul noisome hereie are to look for an heavy curse for fierce judgments approaching them and in the conclusion for utter destruction 9. But beloved we are perswaded better things of you and things that note d accompany salvation though we thus speak Paraphrase 9. But after all this thus said to you by way of caution I have more comfortable hopes of you and perswade my self that you will have your parts in the great signal deliverance see Note on ch 2. b. that now the faithful are to look for preparatory to their eternal blisse and not the destruction that attends others 10. For God is not unrighteous to forget your work and labour of love which ye have shewed toward his name in that ye have ministred to the Saints and do minister Paraphrase 10. And the ground of my hope is because you have been formerlyso couragious in professing of Christ and so charitable to poor Christians and are so still which works of yours God is according to his promise of mercy in the Gospel bound to reward with giving more grace and not to forsake and leave such without all grace as those which for their obstinacy in sin are accursed by him v. 8. 11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end Paraphrase 11. All the design of my present admonition and digression is to stir up every one of you to the continuance of this diligence to the end that you may persevere in the performing that condition upon which all the promises are proposed and your hopes grounded see Note on Luk. I. a. 12. That ye be not slothful but followers of them who through faith and patience inherit the promises Paraphrase 12. That you doe not now like faint-hearted persons give over your course but imitate and follow their pattern who by faith continuing and enduring through all afflictions did at last enjoy their part in the promises made unto them 13. For when God made promise to Abraham because he could swear by no greater he sware by himself 14. Saying Surely blessing I will blesse thee and multiplying I will multiply thee Paraphrase 13 14. Such were those promises which were made by God to Abraham under oath under the style of blessing and multiplying him by which was meant Gods bringing his seed into Canaan and all faithful Christians to the rest mentioned c. 3. Note c. 15. And so after he had patiently endured he obtained the promise Paraphrase 15. And these promises being made under oath were in themselves most sure and being faithfully relyed on and believed by Abraham were though not presently yet in time performed to him that is to his seed the Jews 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife Paraphrase 16. For as a man when he would swear alwaies swears by the greatest person he knows and an oath being taken by one of the contesting persons one saying one thing the other the contrary sets an end to that affirming and denying and confirms the judge to the believing of one party against the other see Note on 1 Tim. 5. e. 17. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath Paraphrase 17. So God was pleased to swear by himself having no greater to swear by v. 13 and by that means to ascertain those to whom his promises belong that is all constant Christians of the performance of his promise concerning believers the
Law was and being now perfectly old and decayed 't is not likely to live long but with the Jewish Church and Common-weal within few years within ten after the writing of this Epistle 't is sure enough to be destroyed Annotations on Chap. VIII V. 9. â— I regarded them not The whole place being by this Writer cited out of Jeremy chap. 31. 32. some difficulty there will be to accord this part of the citation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I regarded them not with that which we now find in the Hebrew there For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Hebrew copies now read ordinarily signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I ruled over them which is very farre distant both from the designed sense of that place if we will judge by the Context and from the words I regarded them not as they are here recited The unfitnesse of that rendring in that place in the Prophet is visible to any reader that observes the words immediately precedent which my Covenant they brake to which these other cannot connect but rather the contrary and I ruled over them or I was their Lord. Here our English have put husband for Lord and although for and and yet farther altered it in the Margent Should I have continued an husband unto them by way of interrogation which as it makes the sense directly contrary to what it would be without the interrogation so it is a confession that that contrary sense is in the truth it which alone is agreeable to the place It is therefore farre more reasonable to consider that the words which are here recited in this Author and are exactly agreeable to the Context in the Prophet which is designed to set down the Israelites breaking of Covenant and Gods dealing with them by way of punishment are the very words by which the Greek Translator had rendred that place in the Prophet which makes it necessary to conclude that either the Hebrew Copy now is in this particular varied from what it was when they translated it or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath some other signification then that which is ordinarily taken notice of That all Copies transcribed from hand to hand should be subject to some light changes is nothing strange nay 't is evident by comparing 2 Kin. 20. 12. with Esay 39. 1. that such mistakes have been committed for there in a story which in both those places is exactly the same we now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berâ—dach in the former place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merodach in the latter which must needs be imputed to the hand of the Scribe and not to any other original So in the same story in the very next verse 2 Kin. 20. 13. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hezekiah heard or hearkned but Isai 39. 2 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hezekiah was glad of them where the light change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is visibly the error of the Scribe And so the eighteenth Psalm which was certainly delivered by David in one fix'd certain form is yet varied in many particulars 2 Sam. 22. which cannot be imputed to any cause but that of the Transcribers and the Masorites pains coming long after these changes were come in can give no security or fence against them And then it is not impossible but that thus it hath happened in that place of Jeremy which is here cited Accordingly the Annotations under the name of Hugo Grotius conceive that the Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I forsook them regarded them not continued not my defence unto them but permitted them to be often worsted by their enemies but Mâ— Meade from Cappellus supposeth it to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as light an alteration only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I neglected them departed from them detested or abomin'd and accordingly forsook them Other examples of this nature we have in the New Testament which may here fitly be taken notice of Mat. 15. 9. we have these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain they worship me teaching doctrines the ordinances of men This verse is taken out of Isa 29. 13. where yet the Hebrew reading now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath nothing that can be duly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in vain But by the Septuagint there and the Evangelist here it is to be believed that it was otherwise read when they so rendred it and if for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and onely change the points of the last word without change of any letter and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docens teaching in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught it will then be exactly as the Septuagint render the Evangelist cites it from them For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain appears by the use of it in that sense Isa 45. 18 and 19. and c. 49. 4. and from thence it is that the Idols are oft in this Prophet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity So Mat. 27. 9 10. we have these words cited out of Jeremy the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein there are many difficulties As first how these words come to be cited out of Jeremy which are found in Zachary onely But that may be salved either by saying that this was first in Jeremy's prophecie somewhat of his not now extant but by tradition delivered down to have been originally his and afterward in Zacharie's according to a saying of the Jewes that the spirit of Jeremy risted on Zachary or else by affirming that those latter the 10 11 12. chapters of Zachary were really the prophecies of Jeremy though as other mens Psalmes are annex'd to David's and Agur's Proverbs to Solomon's so these chapters of Jeremy's prophecie perhaps not coming to light till after the Captivity are affixed to the former chapters of Zachary A second difficulty there is how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they received and gave can here connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord commanded me And that may be answered also by observing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew must necessarily be rendred in the first person Singular I received not in the third Plural they and consequently that theâ— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be look'd on as a mistake of the Scribe conceiving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been the third person Plural and so according this unto it whereas both the Syriack in Matthew reads it I gave and the Hebrew in Isaiah 〈◊〉 〈◊〉
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. are one by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one had signified no more but agree in one testimonie v. 7. is it
imaginable that of those other three which had so lately been affirmed to testifie the same v. 6. this would have been affirmed in other so much plainer words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to one purpose or agree in one If there had been any reason thus to vary the phrase it would probably have been by applying the obscurer phrase to those three of whom it had been before sufficiently affirmed and the more perspicuous and explicite to the three in heaven of whom it had not been formerly affirmed and not so directly contrary as here we finde it is Secondly the only reason pretended why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one should not inferre really as literally it doth the unity of the Trinity being this because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agree in one is attributed to the three on earth That argument is of no kinde of force for the parallel here held between those in heaven and those on earth being only in respect of the testimonies and of the number of the testifiers there is no necessity that the Apostle or we should extend it to all other circumstances or if there were it would be as reasonable to interpret the latter by the former the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are to one purpose by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are one which were absurd and is not imagined as the former by the latter Indeed no reason for either of them But on the other side having to the mention of the three witnesses in heaven annex'd out of the Christian doctrine the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three are one it was reasonable when he came to the other three of whom that could not be affirmed to affirm of them as much as the matter would bear that is that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifiers to the same purpose though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one and the same nature Lastly if it were granted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one did note as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth the according of their testimonies yet that no way excludes the unity of the testifiers because both those senses may belong to the place and be true the unity of the testifiers necessarily inferring the according of their testimonies though the according of the testimonies inferâ—e not the unity of the testifiers And then both these being so consequent one to the other and so pertinent to the Apostle's purpose viz. the consent of all witnesses to the truth he had to prove and the words being in themselves so clear for the asserting of the unity there can be no pretence or reason to doubt but this is the importance of them One thing onely is here needful to be added that in the King's MS. and many other Copies a great part of these two verses is left out and in stead of them no more read but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there are three that bear witnesse the spirit and the water and the bloud But of this it must first be observed that the ordinary reading hath the authority of many antient and all but one printed Copies secondly that the omission may have been casual by the error of some scribe who having transcribed in the Copie before him as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his eye might by error passe to ver 8. where the same words are again repeated and so leap over what is in the midst and immediately subjoin what there immediately follows after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many examples of visible omissions on this occasion are observable in this and most other MSS. as might largely be evidenced and it is that to which the hast of transcribers and the necessity of taking off the eye from the Copie renders them very liable Which error being once committed in one Copie he that should come after and transcribe that might upon judgement and reason omit somewhat more viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because those two parts of the verse being set distinctly by way of opposition to two for mer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former verse in which those two were being once lost these latter were by congruity to goe after them and to be left out also To which purpose it is observable that as to these two phrases there is yet a greater variety in the Copies the Syriack and Arabick having the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these three are one or to one purpose and many Copies having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the earth which yet have not the former verse which shews that the former casual error was first committed before this other which was taken up on judgement and that all that followed the one where there was no place of choice did not where there was choice chuse to follow the other Thirdly that it is not imaginable how if this of the King's MS. and those others were the right reading this which is now in the ordinary Copies should get in unlesse it were by grosse fraud and forgery for to the infirmities of a Scribe to which omissions may these additions cannot be imputable Fourthly that if the addition be thought imputable to a fraud on one side the leaving it out may much more reasonably be imputed to a fraud on the other side For first supposing it thus far equal that as the omission was useful to the Arrians and Anti-Trinitarians so the addition was of advantage to the Catholicks or Orthodox yet it is presently visible that the interest of those that were condemned in the Church as hereticks was far greater and the necessity more pressing on their part that I mention not the greater likelihood of hereticks adventuring to make use of such a forgery to leave out the words and commit this fraud then that of the Catholicks was to put them in For if the words be once acknowledged to be the words of Scripture it gives a conclusion to all the hereticks pretensions and it necessarily follows first that they that deny the Trinity most diametrically oppose the plain words of Scripture the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three here secondly that they that deny the Unity contradict distinctly S. John's affirmation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three are one thirdly that they that deny the holy Ghost to be God and yet do not affirm him to be a creature and consequently conclude him to be nothing but the vertue and efficacy of God do oppose the plain words here which distinguish the holy Ghost from the Word and from the Father as much and in the same manner as the Word or second hypostasis from the Father on one side or from the holy Ghost on the other And so as long as these words stand in force it is not possible for the hereticks doctrines to be maintained and therefore it is that Socinus and his followers find it necessary to
their punishment and reward did thus fall into these libidinous burnings not referring to that of Balaam's doing what he did in contemplation of reward V. 12. Trees whose fruit withereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a season of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the season after the Summer and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season beginning from the fifteenth or say others the 22. of August continued to the same day of December Thus is the year divided in Sextus Empiricus adv Mathem l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making this to Winter as the Spring is to Summer And Olympiodorus in Meteor p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins after both parts of Summer are ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the dog-star hath done shining when it draweth toward Winter and the season though it begins in August on the 15. or 22. yet reacheth out to Christmasse that is to the sharpest and depth of Winter and is so called because it begins from the end of the season of ripe fruit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the derivative Adjective must signifie that which belongs to that time and so the Arabick Interpreter in the New Paris Edition of the Bible reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autumnales and so S. Hierome also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be trees in that condition in which they use to be at that time of year that is bare having lost their leaves and having nothing desireable on them like the waterlesse empty clouds precedent So in Cinnamus after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the dissolving of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of this season by the decaying of the beauty of trees c. it presently followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaves or shade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius had now left the trees and this a direct embleme of the Gnosticks and quite contrary to the godly man described Psal 1. 3 4. whose leaf doth not wither and then to these is fitly added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitlesse trees that have neither the verdure of leaves nor profit of fruit on them trees which beside that they bear no fruit are deprived and naked and bare of leaves also and such are those that are come to the denying of Christian profession it self as we know the Gnosticks did Another signification seems to be followed by the Syriack who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum fructus emarcuit or defecit whose fruit hath withered or failed according to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease in Phavorinus that disease probably such as befalls fruit and trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blast or sut perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aerugo that spoils fruit and corn for saith Phavorinus and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be blasted trees and this will also do well to signifie these rotten putrid Gnosticks a blasted sort of Christians withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any kinde of fruit on them But the former of these is most agreeable to the nature of the word and so fittest to be adhered to V. 14. Cometh with ten thousands of his Saints What the coming of God signifies hath oft been said see Mat. 16. 0. and 24. b. executing vengeance upon wicked men and that coming of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Angels Mat. 16. 27. those being the ministers and executioners of his vengeance and withall his satellitium or guard whose presence in any place is the only thing to determine Gods omnipresence to one place more then to another And these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not myriads of Saints or holy men but such as are mentioned Heb. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myriads of Angels or as the Targum on Deut. 33. 2. Myriades angelorum sanctorum where we read only saints from the Hebrew which reads of holy ones that is Angels but I say his holy myriads or hosts of Angels with ten thousands in each which makes his coming so solemn and so formidable a thing And thus in the prophecie of Zacharie chap. 14. 5. where we read The Lord my God shall come and all the saints with thee it is to be read from the Hebrew with all his holy ones that is with his guard of Angels and that it seemeth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to execute judgment and rebuke c. That Enoch thus prophesied in his time of these Gnosticks under Christ we are not told but that he prophesied to them that is that his prophecie concerning the excision of the old world for such sins as these are now guilty of is very pertinent to them and fit to be considered by them Thus we see S. Peter Ep. 2. ch 2. applies to them all the judgments that had ever befallen sinners particularly that in Noah's time of which that Enoch prophesied there is no question and we have these remains of it First the name of his son Methuselah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sela in Hebrew signifies mission sending or powring out waters on the earth Job 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sends out waters on the fields to which saith Bochart Arphaxad related when he called his first-born Sela in memory of the Deluge two years after which Arphaxad was born Gen. 11. 6. And so in like manner Enoch that prophesied of this destruction and foresaw by the Spirit that it would soon follow the death of this his son he called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his death emission To this it is considerable what we find in Stephanus Byzant in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where mentioning Enoch or Hannoch he saith of him that he lived 300. years and above and that the inhabitants asked the Oracle how long he should live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Oracle answered that when he was dead all men should be destroyed or as the word will bear corrupted in that sense in which we find Gen. 6. 2. soon after Enoch's death the earth was corrupt before God which how it belongs to filthy lusts hath oft been shewed which he applies to Deucalion's flood and the universal destrâ—â—â—tion there and adds that the news of this Oracle was so sadly received by the inhabitants that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he hath it before in the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waile for Enoch is proverbially used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that mourn excessively Here 't is possible that the confounding the two stories of Enoch and Methuselah made up this relation For as to the latter part of the flood following his death that
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
of God is literally he that hath had such a blessed change wrought in him by the operation of God's Spirit in his heart as to be translated from the power of darkness into the kingdome of his dear Son transformed in the spirit of his mind that is sincerely changed from all evil to all good from obedience to the flesh c. to an obedience to God Onely it is here to be noted that the phrase is not so to be taken as to denote onely the act of this change the first impression of this vertue on the patient the single transient act of regeneration or reformation and that as in the Praeter-tense now past but rather a continued course a permanent state so as a regenerate man and a child of God are all one and signifie him that lives a pious and godly life and continues to doe so For so that phrase of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child or son of any kind of father signifies a resemblance or similitude of inclinations and actions as a child of the devil is one that commits and so continues to doe Satanical wicked practices and so sons of Belial are vicious persons and so our Saviour interprets the phrase If ye were the children of Abraham ye would doe the works of Abraham but you are of your father the devil that is you doe those things which are imitations of him such things as he doth And so generally in this Epistle he that is born of God signifies a man truly pious an obedient servant of God and such is the subject of this Proposition here when of such an one it is said he cannot sin Ib. Cannot sin What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot here will best appear by what S. Chrysostome on Rom. 8. saith of the tree in the Gospel where 't is said A corrupt tree cannot bear good fruit nor a good tree corrupt fruit he saith he that saith a corrupt tree cannot bring forth good fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbids not a change from vice to vertue denies not that to be possible but affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continuance in wickednesse cannot bring forth good fruit for saith he he said not that an ill tree cannot become good but that remaining evil it cannot bear good fruit So when Rom. 8 7. 't is said that the carnal mind cannot be subject to God Theophy lact interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot whilest it remains such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that the change is impossible and so again v. 8. when it is said they cannot please God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot whilest they are such And so sure the affirming here of the child of God the regenerate pious convert that he cannot sin is not the affirming that he cannot cease to be what he is cannot fall off from the performance of his duty against which the many warnings and exhortations that are given to pious men ch 2. 1. 1 Cor. 10. 12. Heb. 3. 12. 2 Pet. 3. 17. are evidences of the possibility of it but that remaining thus a pious follower imitator and so child of God that in his actions resembles him he cannot yield deliberately to any kind of sin To which purpose saith Tertullian De pudicitia Haec non admittet omnino qui natus è Deo fuerit non futurus Deifilius si admiserit He that is born of God will not at all admit such sins as these he shall not be the child of God if he do admit or commit them And Lactantius Virtus sine ulla intermissione perpetua est nec discedere ab ea potest qui semel eam cepit Nam si habeat intervallum si quande eâ carere possumus redeunt protinus peccata quae virtutem semper impugnant Vertue is that which is perpetual without any intermission He that hath once undertaken it cannot depart from it For if it have any interval of sin if we can want or be without it sins presently return which alwaies impugne vertue And so S. Hierome on Mat. 7. 18. Bona arbor non fert malos fructus quamdiu in bonitatis studio perseverat A good tree bears not ill fruit as long as it perseveres in the study or love of goodnesse And so S. Augustine Serm. 29. de verb. Apost Talia non facit bonae fidei spei Christianus A Christian of a good faith and hope doth not such things as these that is Homicide Adultery c. In the same sense as Menander saith of the just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just disposition knows not how to be unjust In this sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot used by Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnal men cannot doe spiritual things It will not farther be pertinent to enquire whether the sinning here so unreconcileable with a regenerate state be an act only of wilfull sin or an habit because those Apostate Gnosticks to whom this place is opposed and all that went over to them were guilty of more then single acts even of the foulest habits of impurity and persecuting the Christians v. 10. V. 10. Is not of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of God here◠and chap. 4. 6. and 5. 19. and 3 Joh. 11. is a phrase to signifie one that lives as God requires and approves of a child of God in the beginning of the verse born of God v. 9. a sincere acceptable servant of his that imitates the good 3 John 11. or in brief a good Christian and that not only upon this ground because all Christian vertue is of God but especially because it is agreeable to his will an imitation of that which is most eminently and originally in him And so on the contrary Ungodly living is expressed by the phrase to be of the devil Joh. 8. 44. explained by what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing or delighting to doe his desires and his works v. 41. and so to be of the world To this purpose many the like phrases there be observable in Scripture which are set to signifie this as being in God 1 Joh. 2. 5. 5. 20. seeing God 3 Joh. 11. that is having considered and observed God in his actions in order to imitating of them for so to imitate is expressed Joh. 8. 38. by doing what they have seen with their father so again having known God or Christ 1 Joh. 2. 3 13. that is so as to imitate or transcribe what we see in him an evidence of which is as it follows there the keeping his commandements and c. 4. 6. he that knows God and he that is of God are set as directly the same and so v. 7 8. and very often in this Writer So seeing and knowing him together 1 John 3. 6. and especially Joh. 5. 37. to hear his voice and see his appearance for that is there all one with having