the wildernesse and nothing to gird it to him but as Elias again a pâ—ice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfieâ— your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or
of the ages in the Plurall those last times Heb. 1. 2. wherein Christ came into the world But then other places there are where it may be taken in another sense as Mat. 13. 43. where it may well signifie the end of this other age the conclusion of the world and so here Christs promise of his being with the Apostles unto the end of the world For it s to be observed that this age being the Christian state or kingdome of Christ that doth most distinctly begin at his râ—surrection all power being then given to him v. 18. and this being the last age no other state to succeed this it followes necessarily that this age then beginning shall not conclude till the end of the world And consequently Christs promise hath no other period to determine it but instates a power on the Apostles and their successours by this mission and assisting and backing them in the execution of their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the daies the whole term of this new age The Gospel according to S. MARK CHAP. I. 1 THE beginning of the Gospel of Jesus Christ the Son of God 2. As it is written in the prophets Behold I send my messenger before thy face which shall prepare thy way before thee 3. The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight Paraphrase 1 2 3. The first thing considerable in the story of Christ the Messias and eternal son of God and in the preaching of the Gospel which he brought with him into the world was the preaching of John the Baptist as of an Herald sent before him and so foretold of by the old prophets under the style of the voyce of a preacher in the desert that is the proclamation of an eminent person that should goe into the wildernesse and cry and give warning to the Jeâ—s that by repentance and amendment of life they should prepare themselves for the coming of God a terrible coming to visit and punish the impenitents 4. John did baptize in the wildernesse and preach the baptisme of repentance for the remission of sinnes Paraphrase 4. According to this prediction of the prophets John went into the desart part of Judea and there proclaimed to all the Jewes the necessity of their instant change of life promising them thereupon and on no other termes forgivenesse of sins And all that came to him and thus reformed upon his preaching he took and wash'd them in the river after the manner of proselytes among the Jewes see Mat. 23. noted and John 3. a. to signifie to them the purification of their wicked lives to which they were obliged and on performance of which and not otherwise God would receive them into his favour and look on them as his people And this baptisme and this repentance and the benefit of it remission of sins he proclaimed to all every where as he went 5. And there went out unto him all the land of Judea and they of Jerusalem and were all baptized of him in the river of Jordan confessing their sinnes Paraphrase 5. And the generality of people in all the country and in the city of Jerusalem obeyed his preaching so farre as to goe and receive baptisme from him which was done in Jordan a river convenient for that purpose the same wherein Naamans leprosie had been cleansed long ago by washing in it and to confesse the sins that they had severally been guilty of and desiring directions from him for new life Lu. 3. 10. 6. And John was clothed with camels hair and with a girdle of a skin about his loynes and he did eat locusts and wild honey Paraphrase 6. See Note on Mar. 3. 8. 7. And preached saying There cometh one mightier then I after me the latchet of whose shooes I am not worthy to stoop down and unloose Paraphrase 7. I am the foreunner of one who is of infinitely more authority then I whose disciple I am not worthy to be or as such to be employed by him in the meanest office such as the taking off his shooes See Note on Mat. 3. h. 8. I indeed have baptized you with water but he shall baptize you with the holy Ghost Paraphrase 8. I am not worthy to be considered by you in compaparison with him All that I doe is to receive you as Proselytes after the Jewish manner as many as now come in and repent and make faithful promise of amendment and new life And so water is the only signal which I use But he when he comes shall send down the holy Ghost from heaven in a visible manner upon his disciples and by that great signal testifie to you the truth of his doctrine c. See Mat. 3. 11. and Note on Acts 1. a. 9. And it came to passe in those dayes that Jesus came from Nazareth of Galilee and was baptized of John in Jordan 10. And straightway coming up out of the water he saw the heavens opened and the Spirit like a dove descending upon him Paraphrase 10. And instantly after his baptisme as he came up from the river he beheld a parting of the heavens and opening of the clouds and the spirit of God hovering over him as a dove doth when it descends and lights upon any thing See Note on Mat. 3. k. 11. And there came a voyce from heaven saying Thou art my beloved sonne in whom I am well pleased Paraphrase 11. And there came a voyce from heaven through the clouds directed to Christ in these words Thou art c. see Mat. 3. 17. 12. And immediately the Spirit note a driveth him into the wildernesse 13. And he was there in the wildernesse forty dayes tempted of Satan and was with the wild beasts and the angels ministred unto him Paraphrase 13. And having fasted in the desert forty dayes Satan then set upon him to tempt him Mat. 4. 2 3. and after he had done tempting him he left him in the wildernesse among none but wild beasts and there the Angels came and brought him food Mat. 4. 11. 14. Now after that John was put in prison Jesus came into Galilee preaching the Gospel of the kingdome of God Paraphrase 14. Soon after this Herod having for some time received instructions from John c. 6. 20. and at last being reproved by him about a woman with whom he lived incestuously c. 6. 17. imprisoned him And after this his imprisonment Mat. 14. 3. Jesus went from Nazareth into Galilee see Note on Mat. 4. e. and there began to proclaim the doctrine of his father concerning this approaching reformation and change that God as a King should now work in the world especially among the Jews 15. And saying The time is fulfilled and the kingdome of God is at hand repent ye and beleive the Gospel Paraphrase 15. And the form of his proclamation was in these or the like words The days of the coming of the Mâ—ssias so long expected and prophecied of are
there being one peculiar nation the Iews which were more fully then all the world besides instructed in this truth he at last came to this people was pleased to be born and live and do miracles among them and these that were his own people did not entertain him as sent from God but rejected and put him to death 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name Paraphrase 12. But all that received that is believed on him were by him advanced to be the adopted sons of God 13. Which were note b born not of blood nor of the will of the flesh nor of the will of man but of God Paraphrase 13. To wit those which live according to the will of God and neither the naturall nor carnall nor bare morall principle 14. And the word was made flesh and note c dwelt among us and we beheld his glory the glory note d as of the only begotten of the Father full of grace and truth Paraphrase 14. And this eternal word was born in humane flesh assumed our nature and in that flesh of ours as in a tabernacle appeared among us most gloriously in such a manner as was not competible to any but the one true eternal son of God And whereas the former tabernacle wherein God was pleased to dwell had in it the law that ministration onely of death 2 Cor. 3. 7. precepts of exact obedience he now in the tabernacle of his flesh by his incarnation and passion c. is all full of grace that is exceeding mercy and whereas the whole business of that tabernacle was nothing but shadows he hath brought the substance and truth with him which was meant by all those shadows the inward purity shadowed by the legal precepts of circumcision c. and spiritual and eternal promises in stead of those carnal or temporal see v. 17. 15. John bare witnesse of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he note e was before me Paraphrase 15. Iohn the Baptist testified and proclaimed concerning him saying He that followes me whose forerunner I am hath been and must alwaies be preferred infinitely before me For although he appeares after me among you in respect of his birth and entring on his office yet he had a being long before me And this was most truely said of the Baptist For he was before the creation of the world v. 2 3. Col. 1. 17. 16. And of his fulnesse have we all received and grace for grace Paraphrase 16. And being full of all graces excellencies perfections he hath communicated them to us in that degree as is necessary for us and in proportion to his abundant charity and goodnesse toward us we Christians which are his body or fellow-members of his humane nature receive grace and mercy flowing from him to us see ver 14. and note on 1 Pet. 3. e. and Act. 2. f. 17. For the law was given by Moses but grace and truth came by Jesus Christ Paraphrase 17. For though the law were given by Moses from God long ago yet the Gospel called Grace v. 14. see note on Heb. 13. d. as it is opposed to the severity and rigour of the law and truth as opposite to the shadowes and ceremonies of the law was to be brought in by Iesus Christ 18. No man hath seen God at any time The onely begotten son which is in the bosome of the Father he hath declared him Paraphrase 18. God is invisible and not approachable by us and so his will and the knowledge of his attributes cannot be conveighed to us but by some intercessor and of this sort none can be comparable to Christ Jesus who is next unto the Father and most dearly beloved by him and knows most of his mind see note on Mat. 8. g. and his end of coming into the world was to declare this unto us 19. And this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him Who art thou 20. And he confessed and denied not but confessed I am not the Christ Paraphrase 19 20. Now when the Jews sent messengers to John Baptist as he was preaching and baptizing to know who he was this was constantly his answer that he was not the Messias prophecied of and so long expected by them 21. And they asked him What then Art thou Elias And he saith I am not Art thou that prophet And he answered No. Paraphrase 21. No nor Elias no nor the prophet some special prophet perhaps Jeremy which had been among them the return of whom the Jews expected before Elias as him before the Messias 22. Then said they unto him What art thou that we may give an answer to them that sent us What sayest thou of thy self 23. He said I am the voice of one crying in the wildernesse Make streight the way of the Lord as said the prophet Esaias Paraphrase 23. he that was prophecied of by Esaias in those words Isa 40. 3. see Mat. 3. 3. The voice of one c. 24. And they which were sent were of the Pharisees 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that prophet Paraphrase 25. Why then dost thou receive disciples and proselytes or followers and that after the solemn manner of receiving proselytes by way of baptisme or washing 26. John answered them saying I baptize you with water but there standeth one among you whom ye know not Paraphrase 26. was not long since among you one of whom you took no notice that is Christ see note d. 27. He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose Paraphrase 27. whose disciple I am not worthy to be see Mat. 3. g. 28. These things were done in Bethabara beyond Jordan where John was baptizing 29. note f The next day John seeth Jesus coming unto him and saith Behold the lamb of God which taketh away the sin of the world Paraphrase 29. The day after the return of the Pharisees Iohn seeing Jesus coming to him said Behold the person sent from God as a lamb prepared for the slaughter in whom are summ'd up and completed all the typicall Mosaicall prescriptions of lambs to be sacrificed either in their daily sacrifices or at the passover who shall thereby obtain pardon from God for that sin that all the world is engaged in on condition they now reform at his coming 30. This is he of whom I said After me cometh a man which is preferred before me for he was before me Paraphrase 30. See v. 15. note c. 31. And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water Paraphrase 31. And though I was not able to discriminate him
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
also Luc. 3. 16. mentioning both the holy Ghost and the fire too though Mark 1. 8. and John 1. 33. mention not the fire but only the holy Ghost Besides these two speciall uses of the holy Ghosts descending on them one common constant use there was also which belonged to all Christians not only Apostles as appears by Joh. 7. 39. where Christ mentions the Spirit which not only the Apostles but believers in common i. e. all Christians should receive after his Ascension the giving them strength to perform what God now required of them and therefore all that came into the Christian Church as proselytes of Christ not only those that were set apart for the ministery are said to be born a new i. e. received as Christian proselytes and baptized with water and the holy Ghost Joh. 3. 5. not only made partakers of the ceremony of Johns Baptisme water which signifies purging from sinne but over and above that made parrakers of the holy Ghost being received into the Christian Church by those on whom the holy Ghost came down Act. 2. and that not onely for themselves to confirm the truth of Christs preaching and to give them their commission but also to rest upon them as the founders of the Christian Church so that they might communicate the benefit and influences of it to others to the end of the world so farre as was usefull to the condition of every one And that is to fit every one and enable him to discharge that calling whereunto he is admitted As if he be admitted barely into the Church to be a Christian then beside water wherein he is baptized after the manner of all other Proselytes he hath also from God by the Apostles blessing of him the holy Ghost bestowed on him i. e. those benefits of it which belong and are necessary for every Christian viz pardon of sinne and grace to lead a new life and this styled being born a new of water and of the holy Ghost Joh. 3. 5. and is intâ—â—ted to be an effect or consequent of Christs Ascenâ—â— v. 13 14. after which it was that the holy Ghost came down upon the Apostles here and to be a superior thing and that which more effectually tended to the salvation of believers that is Christians Joh. 3. 15. then either the Jewish or Johns Baptisme which being the Baptisme of water alone was not able to bestow this and therefore it is that they that had been baptized onely with Johns Baptisme Act. 19. were by the Apostles when they knew it baptized farther in the name of the Lord Jesus see c. 2. Note d. In like manner they that were admitted into the Church to any speciall function as to that of Bishops which consisted in the exercise of Censures and in the power of ordaining others or c. 6. to that of Deacons and of Presbyters afterwards who had some parts of sacred functions communicated to them that of preaching the Gospel Act. 8. 12. and of baptizing were thus admitted also by the Apostles and after them by the Bishops their successors by laying their hands on them and blessing or consecrating them that is giving them the holy Ghost also that is that externall commission which here they had by the holy Ghosts descent upon them and also for some time extraordinary gifts of tongues and miracles and prophecying usefull for the discharge of those functions V. 7. The seasons The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifies an opportunity or seasonable time sometimes also signifies a moment or least particle of time Thus 't is wont to be defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that wherein there is no time And so it seems to signifie here where Gods reserving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and moments in his own hands so that they shall not be known by them seems parallel to the day and hour knoweth no man the day and the times noting a larger proportion of time and the hour and the moment a lesser and accordingly the Vulgar reads vel momenta or moments V. 9. A cloud The appearance of Angels is ordinarily described by a cloud as hath been formerly said and so here the clouds receiving him signifies the Angels receiving him Thus when Exod. 25. 22. it is said of the covering of the arke There will I meet thee and commune with thee from betwixt the two Cherubims c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory or covering of the ark V. 13. An upper roome It is said by the writer of this book Lu. 24. 53. that the Apostles after Christs Assumption returned to Jerusalem and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the temple praising and blessing God which clearly signifies that the Temple at Jerusalem was the place not of their continuall abode but of their constant daily performance of their devotions see Lu. 2. 37. and so he concludes that Gospel And here where he begins another book and in that the story after the Ascension of Christ and so repeats that again v. 9. c. he adds v. 12. as he had said in the Gospel that they returned to Jerusalem and when they came thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up into an upper room and there that is in that upper room saith he the same S. Luke that before had said they were continually or at the times of devotion constantly in the Temple all the eleven disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continued unanimously in prayer and supplication that is did there daily perform their devotions and religious offices manifestly referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper room where they daily did so And so ch 2. 1. where they are said to be all unanimously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together a phrase to denote their sacred assemblies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sure denotes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper room as the constant place of their daily devotions From the comparing of these two places and the phrases used in the severall places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continually and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continuing being perfectly equivalent some difficulty would arise how the Temple should by the same historian be set down as the daily constant place of their devotions in one place and the upper room in the same manner and phrase to be it in the other were not this way of reconciling that difficulty neer at hand taken notice of by some late Criticks but not favoured by others viz that the Temple had many chambers and upper rooms in its circuit which served not only for the uses of the Priests and for the keeping of the holy things but stood open some of them for religious meetings also So 1. Chron. 28. 1. in the pattern that David gave to Solomon we have expresse mention of the Porch and the houses thereof and of the treasuries thereof and of the upper chambers thereof
from the beginning v. 24. that is from the beginning of Christs appearing among them at his Baptisme when the Holy Ghost thus descended was such a truth as they were never to part with And so v. 27. the unction again that is that which God had afforded them to demonstrate that Jesus was the Messias teacheth you of all things that is gives you assurance of the truth of the Gospel of Christ and is truth and not a lye that is infallibly true and fit to be confronted unto and to fortifie you against all those that come to deceive you v. 26. CHAP. XI 1. AND the Apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God Paraphrase 1. Christians in Judaea heard that the people of other nations which were not Jews had embraced the doctrine of Christ 2. And when Peter was come up to Jerusalem they that were of the circumcision contended with him 3. Saying Thou wentest in unto men uncircumcised and didst eat with them Paraphrase 2 3. And at Peter's coming to Jerusalem the Jewish Christians who though they were converted to Christianity yet still continued constant to the observation of the Mosaicall law of circumcision of abstaining from unclean things and the conversation with men of any other nation c. accused him that he conversed freely with those that were not circumcised Cornelius c. and eat with them which the Jews count absolutely unlawfull 4. But Peter rehearsed the matter from the beginning and expounded it by order unto them saying Paraphrase 4. And Peter thus made his Apology giving an exact account of all that had befalne in this matter 5. I was in the city of Joppa praying and in a trance I saw a vision a certain vessel descend as it had been a great sheet let down from the heaven by four corners and it came even to me Paraphrase 5. See note on c. 10. d. 6. Upon the which when I had fastned mine eyes I considered and saw four-footed beasts of the earth and wild beasts and creeping things and fowls of the aire Paraphrase 6. beasts and fowls and creepers of all sorts clean and unclean 7. And I heard a voice saying unto me Arise Peter slay and eat Paraphrase 7. make no distinction of clean and unclean but eat freely of any which thou seest 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth Paraphrase 8. I have always observed this distinction commanded by the law of Moses and must not now break that law whatsoever thou seemest to command me 9. But the voyce answered me again from heaven What God hath cleansed that call not thou common Paraphrase 9. 'T was God that made that distinction by his law to the Jews and there is no naturall turpitude in eating any kind of meat save onely as it is prohibited by God and therefore God that made that law abrogating it again and making all meates clean or free to be eaten thou art not to think any interdict lyes on any but freely to eate of all 10. And this was done three times and all were drawn up again into heaven 11. And behold immediately there were three men already come unto the house where I was sent from Caesarea unto me Paraphrase 11. And as soon as I had seen this vision there was a thing fell out which made me discern to what end this vision was designed not onely to reveal to me the lawfulnesse of eating all sorts of meats but more principally of conversing with and preaching the Gospell to the Gentiles for 12. And the Spirit bad me go with them nothing doubting Moreover these six brethren accompanied me and we entred into the mans house Paraphrase 12. And the Spirit of God by a secret afflation or incitation See note on c. 8. f. commanded me to make no scruple this was the interpreting of my vision to me but freely to go along with them though they were not Jews or circumcised Proselytes And these six men converted or Christian Jews went along with me and we all went into the house of Cornelius a Gentile but Proselyte of the Jewes though uncircumcised 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter Paraphrase 13. And he told how in a vision received from an Angel in this house of his and might not we enter where an Angel had been before us sent by God immediately as we also were he was commanded to send to Joppa for Simon Peter to come to him 14. Who shall tell thee words whereby thou and all thy house shall be saved Paraphrase 14. Who said the Angel shall teach thee that doctrine by believing and embracing of which thou and all thy family if they believe also shall be made heires of everlasting salvation 15. And as I began to speake the holy Ghost fell on them as on us at the beginning Paraphrase 15. And I had not long discoursed with them and preached the Gospel of Christ but the holy Ghost came down see c. 10. 44. upon Cornelius and his company either in the same manner or with the same effects as he did upon us Apostles Act. 2. presently after the ascension of Christ before we entred upon our office 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost Paraphrase 16. And I could not but apply to these also what Christ said to us viz. that John Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another which should befall us and some others see note on c. 1. a. the descent of the Holy Ghost upon us 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God Paraphrase 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing stedfast to the faith of Christ so long attending him as his constant disciples when that which we look on as the solemnity of our mission or Apostleship the descent of the Holy Ghost hath been also allowed to them it must have been a downright disobedience to God if I had made a scruple to receive them into the Church or indifferently to preach unto or converse with them 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life Paraphrase 18. With this account of Peters they were satisfied and blessed God for that communicativenesse of his goodnesse that he had afforded the same mercy to the Gentiles as to the Jewes that if they will return and amend and receive Christ they shall be saved and that he had
the visible discrimination which should then be made betwixt the obdurate impenitent unbelievers on one side and those that are penitent and receive Christ on the other 6. And all flesh shall see the salvation of God Paraphrase 6. And all men shall discern the deliverance which is wrought for the penitent believers when all impenitents are destroyed 7. Then said he to the multitude that came forth to be baptized of him O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. destruction approaching 8. Bring forth therefore fruits worthy of repentance and begin not to say within your selves We have Abraham to our father For I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 8. Do not think 't will serve your turn that you are able to say see note on Mar. 2. a We are of the seed of Abraham who have right to the promises made to him whatsoever our actions are See Mat. 3. 9. 9. And now also the axe is laid unto the root of the trees Every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire Paraphrase 9. Mat. 3. 10. 10. And the people asked him saying What shall we do then Paraphrase 10. And the common sort of people asked him What was their task or part of duty to prevent or avert this ruine 11. He answereth and saith unto them He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise Paraphrase 11. And he prescribed to them an extensive liberality charity mercifulnesse to all the wanted what they had to spare 12. Then came also Publicanes to be baptized and said unto him Master what shall we do Paraphrase 12. the tole or tribute-gatherers 13. And he said unto them Exact no more then is appointed you Paraphrase 13. Receive all the taxes which the Emperour requires to be gathered but beside that do not you either by cunning or force take any more for your selves 14. And the souldiers likewise demanded of him saying And what shall we do And he said unto them Do violence to no man neither note d accuse any falsly but be content with your wages Paraphrase 14. And to the military men of the Iews employed by their Procurators or the Romans he prescribed these rules Neither fright nor plunder any man but be content with that allowance which is assigned for your maintenance 15. And as the people were in expectation and all men mused in their hearts of John whether he were the Christ or not Paraphrase 15. And as the people were amuzed concerning him looking for some further declaration or manifestation from him and having some disputes within them whether he were not the Messias himself 16. John answered saying unto them all I indeed baptize you with water but one mightier then I cometh the latchet of whose shooes I am not worthy to unloose he shall baptize you with the holy Ghost and with fire Paraphrase 16. Iohn gave a clear answer to their doubts telling every one that came to him in plain words that he was not the Christ saying My whole office is thus to receive you as proselytes to believe on the Messias who shall suddenly reveal himself I am but a disciple of that great Master sent before him as disciples of prophets are wont to be to take up room for him see Luk. 10. 1. and Mat. 26. 20. to serve him to take off and lay away his shooes see note on Mat. 3. h. and truely I am unworthy of this office to be the disciple of so divine a person But he when he cometh shall be another manner of person and do other kind of things Over and above the receiving of proselytes with water in baptisme he shall send down the Spirit of his disciples in an appearance as of fire Act. 2. and thereby enable them to speak with tongues miraculously and so fit them for their office see Act. 1. a. 17. Whose fan is in his hand and he will throughly purge his floor and will gather the wheat into his garner but the chaffe he will burn with fire unquenchable Paraphrase 17. winnowing instrument See note on Mat. 3. 12. 18. And many other things in his exhortation preached he unto the people Paraphrase 18. And John Baptist said many such things as these and more different from these by way of exhortation and proclamation to the people concerning the Gospel of Christ 19. But Herod the Tetrarch being reproved by him for Herodias his brother Philips wife and for all the evils which Herod had done Paraphrase 19. And Herod calling him to the court and hearing him often and that with great respect to him at first Mar. 6. 20. at last being reproved by him for marrying his brothers wife and for all other sins that John saw him to be guilty of 20. Added yet this above all that he shut up John in prison 21. Now when all the people were baptized it came to passe that Jesus also being baptized and praying the heaven was opened 22. And the holy Ghost descended in a bodily shape like a dove upon him and a voice came from heaven which said Thou art my beloved son in thee I am well pleased Paraphrase 22. And the holy eternal Spirit of God appeared visibly to come down and to descend upon him as a dove uses to descend and light on any thing see note on Mat. 3. k. 23. And Jesus himself began to be about thirty years of age being as it was supposed the son of Joseph which was the son of note e Heli. Paraphrase 23. And at this time of his being baptized Jesus was about thirty years old the age before which the Levites were not to be admitted to sacred functions Num. 4. 3. and 43. 1 Chron. 33. 2. And being born of a pure virgin he had truely no father on earth but yet Joseph the son of Heli being betrothed to Mary his mother he was his reputed father 24. Which was the son of Matthat which was the son of Levi which was the son of Melchi which was the son of Janna which was the son of Joseph 25. Which was the son of Mattathias which was the son of Amos which was the son of Naum which was the son of Eli which was the son of Nagge 26. Which was the son of Maath which was the son of Mattathias which was the son of Semei which was the son of Joseph which was the son of Judah 27. Which was the son of Joanna which was the son of Rhesa which was the son of Zorobabel which was the son of Salathiel which was the son of Neri 28. Which was the son of Melchi which was the son of Addi which was the son of Kosam which was the son of Elmodam which was the son of Er 29. Which was the son of Jose which was the son of Eliezer which was the
persons especially when it hath a Genitive case annex'd to it a ruler or principal person So Mar. 6. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal men Galilee So Lu. 19. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rulers or Elders of the people So Acts 13. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the governors of the city So Acts 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruler of the Island and v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers of the Jews that is of their Consistory which they then had at Rome In this sense the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be taken here so as to be rendred my Lord my Prince or my Captain for that is certainly the meaning of the phrase precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was preferred before me as will appear by v. 27. compared with Mat. 3. 11. Mar. 1. 7. Lu. 3. 16. There by the mention of the shooe c. 't is plain that those four places are parallel and that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was preferred before me in this is by all the other Evangelists rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is stronger then I. And therefore S. Chrysostome here interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before me by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more excellent more honourable From this clear notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent for priority of dignity will depend the just notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annex'd thereto by the Causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the proof of the former and so somewhat different from it or else it would be the proving of idem per idem the same by its self Thence it followes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting Christs dignity above Johns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendred in that sense and so it remains that it be referred to priority of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for although he was born after me and not yet entred on his office yet he was before me he had a being long even infinitely before me The only exception against this rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that the word is of the Superlative degree not of the Comparative But that is easily answered by remembring that in the New Testament the degrees of comparison are promiscuously used taken one for another and that on occasion of the Hebrew idiom which hath not those degrees of comparison which other languages have Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Lu. 24. 1. and others the like And thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the Superlative used for the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 former so 't is evidently in this Gospel c. 15. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world hated me before you c. 20. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that came first signifies him that came before Peter v. 3. and so is taken for the Comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so when Christ is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 15. litterally the first-born of all the creation it must be interpreted as it is in the Nicene Creed according to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be gotten of his father before the whole creation or as it followes v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is before all things Thus is the word used sometimes in humane Greek authors also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristophanes before Darius and that it must be so here appears by the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it which as by being in the Genitive case it is fit to be joyned with a word of the comparative degree so by being of a single person uncapable of distribution or plurality cannot belonge to a Superlative V. 29. The next day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here the day immediately following not according to the latitude of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow that is any part of the following time For thus I conceive the whole series and course of this story in S. John is to be made up As in the other Evangelists Mat. 3. 11. Mar. 1. 7. Lu. 3. 16. the testimonies of John Baptist concerning Christ are set down before Christ was particularly made known unto him so now the Spirit having visibly descended on him at his Baptisme as the same Evangelists agree in relating this Evangelist farther mentions John Baptists subsequent testimonies of him founded in that demonstration of the Spirit then descending on him Such is that mention'd v. 15. where the Baptist saith This was he that I speak of This person on whom the Spirit so visibly descended after my baptizing of him was he to whom my former obscurer testimonies belonged And this seems to have been delivered by the Baptist at the time of Christs absence in the wilderness 40 days set down by the other Evangelists and so all that second testimony mention'd v. 19. c. to v. 28. where of him he saith v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there stood among you one whom ye knew not referring again to that time of Christs being baptiz'd of John at which time he saw that is I conceive John Baptist saw the Spirit descend upon him Mat. 3. 16. and so again Mar. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John coming out of the water with him from baptizing him saw the heavens opened c. noting this descent of the Spirit upon him to have been particularly seen by this Baptist by which he was enabled thus to testifie of him This second testimony of Johns was caused by the Jewes sending to him from Jerusalem to know whether John were the Messias or no and this still in the time of Christs absence and then 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day after the returne of those messengers the day after this testimony and answer of his to the Jewes Jesus came back from the desert to Jordan where John was and there John sees him v. 29. and testifies again of him at large v. 35. And the next day after this is the beginning of a new account v. 35. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 44. the next day is the second day of that new account and then 't is added distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. 1. on the third day V. 42. Brought him to Jesus What is here said of Andrews and Peters coming to Christ was sometime before their forsaking their trades and following him in the other Gospels For here the next day after Christs returning from the wilderness to Jordan John Baptist is standing still ver 3. 5. and two disciples with him One of them was Andrew v. 40. John seeing Christ points to him in their hearing and by so doing doth in a manner put them off from continuing with him and fastens them on Christ saying Behold the Lamb of God c. v. 36. Andrew and the other who very probably was John the writer of this Gospel who therefore
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
man 21. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out among us 22. Beginning from the baptisme of John unto that same day that he was taken up from us must one be ordained to be a witnesse with us of his resurrection Paraphrase 21 22. It is therefore our duty according to this prophecie to make choice of some one of these persons that are now here with us v. 15. and who have continued with us ever since Jesus undertook to teach us and to rule us as a Master disciples even from the time that John baptized him presently after which Jesus began to call and gather disciples Joh. 1. 43. Mat. 4. 12. 17. 18. Mar. 1. 17. till his assumption to heaven that so he may be taken into the Apostleship see v. 8. to perform that which Judas should have done that is â—oe and preach the Gospel now much more confirmed by the miracle of Christ's rising from the dead in those cities and 〈◊〉 which were or had been if he had not thus dealt assigned Judas 23. 〈◊〉 they appointed two Joseph called Barsabas who was surnamed Justus and Matthias Paraphrase 23. And the eleven to whom this speech was addrest v. 15 16. pitch'd upon and proposed two leaving it to the loâ—s to decide which of them it should be 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen Paraphrase 24. And the Apostles prayed and said O Lord that knowest the secrets of all hearts be thou pleased to direct the lot to him whom of these two thou hast chosen 25. That he may take part of this ministery and Apostleship from which Judas by transgression fell that he might goe to his note k own place Paraphrase 25. That he may take that part of the charge which did or should have belonged to Judas but was deserted and forsaken by him and so betake himself to the discharge of it 26. And they gave forth their lots and the lot fell upon Matthias and he was note l numbred with the eleven Apostles Paraphrase 26. And they put in two lots one for Joseph another for Matthias and Matthias being chosen by the lots was received in to make up the number of the twelve Apostles and to perform that office which belonged to him as such see v. 22. viz. to preach Christ and testifie that he was risen from the dead and was by that declared to be the Messias or Son of God in power Annotations on Chap. I. V. 5. Baptized with the Holy Ghost What is meant by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall be baptized with the holy Ghost in this place is determined by the circumstance of the time then future and yet not many daies after Christs speaking of it And it is clearly meant of the holy Ghosts visible descending upon the disciples c. 2. 2. by which he should doe two things especially 1. He should give them testimony of the truth of all that Christ had said unto them Joh. 15. 26. as by his descending on Christ at his Baptisme he testified and thereby God the Father himself that Christ was the beloved son of God in whom he was well pleased i. e. who declared nothing but the truth and good pleasure of God to them 2 ly He should testifie to others that whatsoever they should teach was also the will of God and so authorize them for the solemn testifying of Christs resurrection c. give them power and commission and graces to discharge their whole ministery as witnesses now designed and pointed out by him to declare and testifie to all Israel what Christ had done and said in their presence v. 8. and that he was risen from the dead v. 22. This may the more appear by taking notice of the opposition here set betwixt Johns baptizing with water and the baptizing of the Apostles with the Spirit here spoken of To baptize is to wash or purifie belonging to all the kinds of purifications among the Jewes see Note on Mar. 7. c. and from thence more especially to the receiving of Proselytes admitting Disciples This John did after the manner of the Jewes by water onely or by the ceremony of immersion in water which among them was the way of sanctifying any thing i. e. fitting or setting apart for holy uses and therefore the Priests washings of himself before his officiating are called in the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joma c. 3. § 3. sanctifications Beside this John did nothing else to his disciples or those that came in to him upon his preaching But Christs disciples that were to be consecrated to an office in a more eminent manner then Johns being to have the whole power of disseminating the Gospel and governing the Church of Christ after him were not only to be received in as Proselytes with that ceremony of washing but God from heaven was visibly to instate this power upon them and withall to testifie the truth of that doctrine which they were to preach And this was to be done by the holy Ghosts descending in a visible manner i. e. revealing himself gloriously by the appearance of Angels whose appearance signifies Gods peculiar presence And thus we see it fulfilled Act. 2. 2 c. And what befell the Apostles there as the first fruits of the Church of the Jewes converted to Christianity the same was in the effects of it vouchsafed by God to Cornelius and his family as the first fruits of the Gentile-converts Act. 10. 44. which saith S. Peter put him in mind of this speech of Christs that John baptized with water but ye shall be baptized with the holy Ghost c. 11. 16. i. e. was a demonstration to him that God had accepted these Gentiles and so that they were fit to be baptized Act. 10. 47. By this will appear the meaning of those places in the Gospels Mat. 3. 11. I baptize you i. e. John baptizeth you with or by water that was the ceremony of his receiving men to repentance or absolution and pardon of sin upon repentance and that was all that John did but he that comes after me he shall baptize you with the holy Ghost and with fire i. e. Christ shall send the Holy Ghost in a glorious appearance in flames of fire to come down visibly upon you and so to assure you of the truth of the doctrine which I teach you or else as fire was used for consecration fire upon the altar to devour the sacrifice and that fire first coming down from God to doe it Levit. 9. 24. and fire from the altar a coal from thence to touch Isaiahs lips and set him apart for his Prophetick office to separate and consecrate you for your Apostleship and after that upon all unreformed impenitents he shall come with fearfull judgements see Mat. 3. 11. Act. 2. 17 19. c. So 't is
after some remarkable manner of appearance parted asunder visibly before Christ and the Spirit of God descended upon him as a dove descends upon any thing visibly hovering and lighting upon him so Mark 1. 10. and John Baptist saw and discerned what was done Jo. 1. 32. 17. And loe a voice from heaven saying note l This is my beloved son in whom I am well pleased Paraphrase 17. And as the heavens parted asunder a thunder came out and joyned with it a voice delivering these words This is c. i. e. This is my son whom I have sent on purpose to reveal my will by him and whatsoever he teaches comes from me and is perfectly my will or law Annotations on St. MATTHEW Chap. III. V. 1. The Baptist That we may understand the meaning of the title Baptist we must first know what was meant by the washings among the Jews Their frequent every day washings I now speak not of but referre them to their proper place Mark 7. 3. Those which we now speak of were those of the whole body of which sort were first the Washings of the Priests when they went into the Temple to minister or officiate for that they never did after the building of the Temple but they first wash'd their whole body At the going into the Tabernacle washing the hands and feet was sufficient Exod. 30. 20. but not so after the building of the Temple see Cod. Joma c 3. They bring the Priest to the house of washing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was without the Temple over the water-gate There as it follows § 3. the Priest washes and though he be under no legall uncleannesse yet he never enters but he washes first and § 4. he puts off his clothes and goes down and washes The washing of his hands and feet which was oft repeated 10. times in a day § 3. was done in the Temple over the house of Happarvah as 't is there called but this first washing of the whole body was constantly used before the entrance into the Temple four times more in the Temple on the day of Expiation for it was not lawful to come in thither without washing first an imitation of which are the washings and lustrations among the Gentiles A second sort was the washing of the Proselytes who were to be received into the Church or Temple of the Jewes and so to be wash'd at their entrance as the Priests at their going into the Temple Those Proselytes I mean which being not born of Jewish but Heathen paâ—ents became Proselytes of Justice i. e. receiv'd the Jewish religion and submitted to their whâ—le Law were circumcised c. These men were admitted by the Jewes not only by Circumcision and while the Temple stood by Sacrifice but also with this ceremony or solemnity of Washing i. e. ablution of the whole body done solemnly in a River or other such great place or receptacle of waters so saith the Talmud of Jethro Moses's father-in-law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made a Proselyte by circumcision and immersion in water Tr. Repudii and the manner of this immersion is said to be that they should sit in water up to the neck and in the while learn some of the precepts of the Law both hard and easie This ceremony of their Initiation was never upon any occasion reiterated say the Jewish writers see note on Joh. 13. 6. and belonged not only to those which being of years came over from Heathenisme to the Jewes religion but also to their children-infants if their parents and the consessus under which they were did in behalf of their children desire it and on condition that the children when they came to age should not renounce the Jewes religion Nay the native Jewes themselves were thus baptized so saith the Talmud Tr. Repud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Israelites doe not enter into Covenant but by these three things Circumcision and Baptism and Peace-offering and the proselytes likewise Now these that were thus initiated did put off all their former relations not only their former worships and manners but their relations of kindred c. and came forth as if they had been newborn of a new mother as the Talmud oft expresses it So that he which was kin to him before shall from thenceforth cease to be so i. e. to be so accounted by him To which I suppose our Saviour referres when he speaks of leaving father and mother and wife and children c. Mark 10. 29. Luke 18. 29. and when he talkes of being born again of water c. To this no question belongs that of Tacitus Hist l. 5. speaking of those that went over to the Jewes religion nec quicquam priùs imbuuntur quà m contemnere Deos exuere patriam parentes liberos fratres vilia habere they are taught by their first admission to despise i. e. to forsake their fathers and mothers children and brethren c. And the Jewes have a saying that he that hath married a wise too neer of kin to him if he turn Proselyte to the Jewes and receive their Baptism he is no longer neer of kin to the woman and so may now lawfully live with her Of this custome of Baptizing Proselytes among the Jewes we have a clear testimony in Arrian the Stoick Philosopher in his Epictetus l. 2. c. 9. where the Proselyte Jew is by him styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipt or baptized and he that is not really converted to their religion but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or outward profession and shew is by him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a counterfeit baptized person Having said thus much of the custom among the Jewes 't is now most easie to apply it to the practise of John and after of Christ who certainly took this ceremony from them Hence was John's baptism as theirs in a River in Jordan Mark 1. 5. in a confluence of much waters as in Aenon John 3. 23. because as it is added there was much water there and therefore as the Jewes writing in Greek call those Lakes wherein they wash themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the Christian Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vessel which contained the baptismal-baptismal-water is oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swimming or diving place with some reference also to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. 2. where the cures were wrought on them that went down into it The other parts of the parallel will easily apply themselves all that is proper to this place is only this that John preaching repentance to the Jewes in the desert received all that came unto him as new Proselytes forsaking their old relations i. e. their sins and in token of their resolved change put them into the water dipped them all over and so took them out again and upon the sincerity of their change promised them remission of their sins and told them of the Messias which was suddenly to appear
is applied to the pious Kings Asa Jehosapâ—at c. So in Optatus speaking of the flesh of Christ quae nullum videbatur admisisse peccatum which seemed to have committed no sin his meaning must sure be that really he had not sinned Thus in humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the form of affirming any thing If there be any farther force in this word then only as an Expletive then according to another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will best â—e rendred do not please or satisfie your selves in saying as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explain'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor See Note on Mar. 2. a. and Note on Act. 16. a. 11. Baptize you with water Iohn's Baptisme by water previous and preparatory to Christ's Baptisme by the Holy Ghost and fire seems to be imitated by the Devil and his worshippers the Indians in Philostratus who had saith he a well whose water they esteem'd sacred and endued with secret virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was counted sacramental to all the Indians nigh unto which saith he there was a vessel of fire in which the Indian◠〈◊〉 purged from their Involuntary sins whereupon their wise men call the well The well of conviction or reproof and the fire The fire of pardon or expiation And so the Brachmans before they sacrificed used to anoint themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which so heated their bodies that they sent out fume and sweat in great abundance as if they had saith he been * wash'd with fire Ib. To bear That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not as in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bearing of a burthen or weight the Labourers or Porters office but as a Ministerial Office either 1. to remove things that are not of present use out of the way the same that in other places is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away or put aside the bed as being no longer usefull and by this meanes it will here be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose the latchet of the shooe Mar. 1. 7. and John 1. 27. that Loosing being in order to taking it off Or else 2 ly as Lu. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry shooes was ordinary in journeys so might it fitly be the Disciples office to doe so and so either way the meaning of the Baptist's speech is that he was unworthy to be Christ's Disciple for the Disciples of any Prophet among the Jews were to serve him as his Ministers to perform to him his ordinary necessary services so Joshuah was unto Moses Exod. 24. 13. and in Josephus l. 1. So Elisha ministred unto Elias 1 Kings 19. 2. and poured water on Elias hands this being set down as the Disciples office among their Constitutions and so when Christ saith he was among them as he that ministers Luke 22. 27. that of ministring referres to the office of a Disciple And so when they are call'd the sons of the prophets it is in the Hebrew notion wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons and servants or ministers are all one V. 12. Fan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a winnowing instrument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a piece of wood by which they separate the wheat from the chaffe saith Hesychius The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventilabrum from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersit ventilavit referring in generall to Winnowing or holding up to the wind but not peculiarly to the manner of doing it The Syriacke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raphsho and so the Arabick also In which languages the word is said to have two significations 1. to note a shovel or such like instrument with a broad head as a paddle c. wherewith the surface of the earth is plained or pared So 't is in the Arabick proverb Men al rapsh el al arsh from the shovel to the throne from the meanest profession to the greatest dignity 2. as Jesu Bar Ali defines it an instrument with a broad head wherewith corn is moved or winnowed or stirr'd up to cleanse it Accordingly the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius expresses first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instrument with teeth and again he explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he defines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speare or pike having three teeth or sharps a three-tooth'd pitchfork used to stirre or throw up corn when they make up their floors and in another place he makes it all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being by the Grammarians said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath three darts quod tres cuspides habet it appeares to be directly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The result of all this Grammaticall discourse is this hat the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is set to denote that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that instrument with teeth some what like our pitchfork with which they managed the businesse of Winnowing their corn stirring it up that the chaffe when the corn is out of it having no weight in it may be driven away with the wind if there be any and if there be none they had an instrument as we have now sayles to make a wind and then that blowes away the chaffe without any other helps then of stirring it up that the wind may have force on it Thus Isa 30. 24. the corn is said to be winnowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Kimchi signifies Pala quâ grana per spatium longiusculum in ventum illata à ventilatore purgantur as Mr. Fuller renders him and accordingly we render it a shovel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with the fan we read i. e. with that instrument here spoken of that stirres up the corn for the wind that that may drive all the dust and chaffe away the word that the Hebrew here useth This is distinctly and properly the manner of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throughly cleansing of the threshing floor which here follows For so at this day in those parts under the Turks dominion and also in Spaine where by the inhabiting of the Mâ—ors who are bastard-Jews many Jewish customes are retained the Threshing-floor is in an eminent place in the open field large enough to be compared with that of Araunah 2 Sam. 24. where David built an Altar Thither after gathering their corn they bring it then have they a pair of wheels of iron joyned with an axle tree and dented or toothed like a saw and sometimes an heavy boord or plank about the bignesse of an ordinary door driven on the lower side full of sharp stones or pieces of flints the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉
〈◊〉 that opposed the Councel of Calcedon and those that brake off from him about this point of Christs being ignorant of some things in respect of his Humanity had been till then of his communion and so opposers of that Councel see Leontius p. 514. A. These Eutychians heresie consisted in this that they affirmed so close an union betwixt the Word and the humane nature that they became but one nature and this was refuted in that Councel of Calcedon and the Agnoetae being opposers of that Councel must be supposed to adhere to this Heresie and then indeed it must be acknowledged they were Heretickes and their Heresie so much worse than bare Eutychianisme as it is blasphemie to impute nescience or ignorance to God For supposing as an Eutychian supposeth that the divinity and humanity were by union become one and the same nature 't were prodigious to beleeve that this nature were ignorant of any thing This therefore I suppose to be the ground of defining these Agnoetae to be Heretickes for such they were if they thus taught But for the doctrine of those which hold firmly the decrees of all the four first General Councels and so condemne all the Heresies there condemned particularly that of Nestorius dividing the Persons and of Eutychus confounding the Natures in Christ and onely affirme that though as God he knew all yet as man he was ignorant of some things just in the same manner as he was passible and subject to all humane infirmities which had not sin in them and that this is his owne expresse affirmation that the son of man knew not that day and hour this sure is so far from Heresie that as the same Leontius elsewhere tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 531. B. it is the unanimous assertion of all the Fathers to which neither the Councel of Calcedon nor any other hath taught any thing contrarie For so in his tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resuming this business of the Agnoetae and recounting the answer that some gave that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the son were spoken by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prudential oeconomie to avert the disciples from their inquirie he addes as his owne affirmation that it is not fit to speak over subtily in this matter and that therefore the Synod did not make any decree in it V. 35. Cock-crowing The gallicinium or cock-crowing is here set to note the middle time betwixt midnight and and morning For there were two cock-crowings in the night as appears c. 14. 30. and the second is here spoaken of and call'd simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Mat. 26 75. and Lu. 22. 34 and Joh. 13. 39. there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock shall crow where yet the meaning is clearly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second crowing as appears by this Evangelist ch 14. 30. See Censorinus CHAP. XIV 1. AFter two daies was the feast of the Passover and of unleavened bread and the chief Priests and Scribes sought how they might take him by craft and put him to death Paraphrase 1. When the Passover which is the preparation to the seven daies feast of unleavened bread or in the evening of which began the abstinence from all leavened bread was now but two daies off that is About wednesday in the Passion-week the Sanhedrim took councel how they might apprehend him secretly without any great noise Lu. 22. 6. 2. But they said Not on the feast day least there be an uproare of the people Paraphrase 2. And they resolved on it in councel see Mat. 26. 5. that It were best to deferre it till after the Passover lest the multitudes being then there they should rescue him tumultuously 3. And being in Bethany in the house of Simon the leper as he sat at meat there came a woman having an alabaster box of ointment of note a spicknard very pretious and she note b brake the box and powred it on his head 4. And there were some that had indignation among themselves and said Why was this wast of the oyntment made Paraphrase 4. Judas was very angry at it Mat 26. 8. 5. For it might have been sold for more then three hundred pence and have been given to the poore and they murmured against her 6. And Jesus said let her alone Why trouble ye her she hath wrought a good work on me Paraphrase 6. a singular work of charity upon me 7. For ye have the poore with you alwayes and whensoever ye will ye may doe them good but me ye have not alwaies 8. She hath done what she could she is come aforehand to anoint my body to the burying Paraphrase 8. had in her power was able she hath done this prophetically unto me using this funerall rite as a prefiguration of my death which is now approaching 9. Verily I say unto you Wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memoriall of her 10. And Judas Iscariot one of the twelve went unto the chief Priests to betray him unto them Paraphrase 10. to agree with them upon a price wherupon he would 11. And when they heard of it they were glad and promised to give him money And he sought how he might conveniently betray him 12. And the note c first day of unleavened bread when they killed the Passover his disciples said unto him Where wilt thou that we goe and prepare that thou mayst eat the Passover Paraphrase 12. on thursday even the begining or first part of the Paschall day on which they use to put leaven out of their dwellings and at the conclusion of it that is at sun-set following to eat the Passover his disciples according to the custome of beginning then to make preparation for the Paschall sacrifice on the day approaching came and 13. And he sendeth forth two of his disciples and saith unto them Go ye into the city and there shall meet you a man hearing a pitcher of water follow him Paraphrase 13. Peter and John Lu. 22. 8. 14. And whersoever he shall goe in say ye to the good man of the house The Master sayeth Where is the guests chamber where I shall eat the Passover with my disciples 15. And he will shew you an upper room furnished and prepared there make ready for us 16. And his disciples went forth and came into the city and found as he had said unto them and they made ready the passover Paraphrase 16. the unleavened bread and bitter herbs as a commemoration of the deliverance out of Aegypt but not the lamb see note c. 17. And in the evening he cometh with the twelve Paraphrase 17. And in the night see note on Mat. 14. d. he comes with the rest of the twelve 18. And as they sate and did eat Jesus said Verily I say unto you One
from others yet a little before his baptisme it was revealed to me as appeares Mat. 3. 14. and at his baptisme by the descent of the Holy Ghost upon him Mat. 3. 16. I was clearly told it that he was the Messias which was to come into the world And the grand design of my coming and gathering disciples was by that means to make this people take notice of and receive Christ 32. And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him Paraphrase 32. See note on Mat. 3. i. 33. And I knew him not but he that sent me to baptize with water the same said unto me upon whom thou shalt see the Spirit descending and remaining upon him the same is he which baptizeth with the holy Ghost Paraphrase 33. Untill then I knew not which was he onely this signe was given me that on whomsoever I saw the Spirit descend that was the Messias who in the receiving of his proselytes doth not onely use the known ceremony of water but moreover sends down the Spirit on them see note on Act. 1. a. 34. And I saw and bare record that this is the Son of God Paraphrase 34. By which premises it follows that my testimony of Christ that he is the son of God is no more then what I saw with mine eyes and heard distinctly affirmed from heaven these words being delivered by voice from heaven at that time of the holy Ghost's descending on him This is my beloved son c. Mat. 3. 17. 35. Again the next day after John stood and two of his disciples Paraphrase 35. The next day again after this see note e. Iohn having two of his disciples with him 36. And looking upon Jesus as he walked he saith Behold the Lamb of God Paraphrase 36. As Jesus passed along John by his eye fastned on him demonstrating whom he meant said again the same words that before ver 29. in the hearing of those two disciples of his Behold c. 37. And the two disciples heard him speak and they followed Jesus Paraphrase 37. Hereupon those two disciples hearing him give that testimony of Iesus parted from him and followed Iesus 38. Then Jesus turned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master where dwellest thou Paraphrase 38. what would ye have 39. He saith unto them Come and see They came and saw where he dwelt and abode with him that day for it was about the tenth houre Paraphrase 39. four in the afternoon 40. One of the two which heard John speak and followed him was Andrew Simon Peter's brother Paraphrase 40. One of the two that heard those words of Iohn concerning Iesus and which thereupon followed Iesus v. 37. was that Andrew which was brother to Simon after surnamed Peter And the other most probably Iohn the writer of this Gospel who useth not to name himself when the story would direct to it 41. He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ Paraphrase 41. These having been and talk'd with Christ v. 39. Andrew was the first that revealed this to his brother Simon saying We have met and talked with the Messias or as in Greek he is called the Christ that is Gods anointed sent by him with special Commission from heaven whom we have long expected as the Redeemer of Israel 42. And he note g brought him to Jesus And when Jesus beheld him he said Thou art Simon the son of Jona thou shalt be called Cephas which is by interpretation a stone Paraphrase 42. And Andrew conducted Simon ◠see Mat. 16. f. 43. The day following Jesus would goe forth into Galilee and findeth Philip and saith unto him Follow me Paraphrase 43. The next day after that mention'd ver 35. see note c. Jesus was passing 44. Now Philip was of Bethsaida the city of Andrew and Peter 45. Philip findeth Nathaneel and saith unto him We have found him of whom Moses in the law and the prophets did write Jesus of Nazareth the son of Joseph Paraphrase 45. the Messias to come foretold by Moses and the prophets a man like one of us by name Jesus the son of Joseph that dwells at Nazareth in Galilee 46. And Nathaneel said unto him Can there any good thing come out of Nazareth Philip saith unto him Come and see Paraphrase 46. Nathancel argued against this from a known observation among the Jewes that Nazareth being in Galilce and Galilee as they conceived looked on by God as a mean despicable place out of which say they c. ◠52. never any prophet arose it was incredible that any one born in Nazareth should be the Messias To this deceivable arguing Philip gives no other answer then this that if he would goe to him and see and heare him he would soon be of another mind 47. Jesus saw Nathaneel coming to him and saith of him Behold an Israelite indeed in whom is no guile Paraphrase 47. As Nathaneel made his approach to Jesus assoon as he was within distance of hearing him Jesus said Lo here is a man which is truly an Israelite a man of that simplicity and integrity that is much valued with God of that temper described in Jacob Gen. 25. 27. 48. Nathaneel said unto him Whence knowest thou me Jesus answered and said unto him Before that Philip called thee when thou wast under the fig-tree I saw thee 49. Nathaneel answered and saith unto him Rabbi thou art the son of God thou art the King of Israel Paraphrase 49. promised Messias described to us as a King 50. Jesus answered and saith unto him Because I said unto thee I saw thee under the fig-tree believest thou Thou shalt see greater things then these 51. And he saith unto him Verily verily I say unto you Hereafter ye shall see heaven open and the Angels of God ascending and descending upon the son of man Paraphrase 51. Ere long see note on Mat. 23. l. ye shall see the heaven opened to receive me up thither and the holy Angels of God visibly appearing to you and attending on me Act. 1. 9 10. after the manner that in the vision they once appeared unto Jacob. Annotations on Chap. I. V. 9. That cometh into the World That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be the Nominative case in the Neuter gender and so agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as well as the Accusative Masculine and so agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man is evident And that it is so may appear by the title by which Christ that is meant by the light which is the Antecedent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so frequently express'd in Scripture that of he that cometh or cometh into the world Of the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mat. 11. Note a. And for this
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
Johns the former attestation being included as in a parenthesis yet may it also well be a part of that attestation caused by the consideration of the fabrick of this Gospel on purpose designed not to set down all the passages of Christs story but some eminent ones pass'd by the other Evangelists The reason of which is here rendred because it would be too long to set down all One only objection there is against the Bishops of Asia being authors of this last verse because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose is here in the Singular number but that is answered by observing that that word is a form usual in hyperbole's which as it keeps this and the like speeches from being false as they would be were they by way of positive affirmation so is it used indifferently whether it be one or more that speak it note a THE ACTS OF THE HOLY APOSTLES THat which is usefull to be premised concerning this book of the Acts of the Apostles may be reduced to these few heads 1. That Saint Luke the Physitian which wrote the Gospel from the advertisements which he had received from the followers and disciples of Christ which were present and eye-witnesses of the relations wrote this history partly from other mens partly from his own knowledge being a companion of S. Pauls travails for some time 2. That this story is confined to the passages of two not enlarged to the travails of all the Apostles viz of S. Peter and S. Paul and so doth no way pretend to give us any full relation of the plantation of Christianity in all parts whither all the rest of the Apostles must be presumed to have gone out as to their severall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 25. their lots or places or provinces but only affords us an essay or tast first of what was done in Judaea and Samaria among the Jewes remaining there and in other cities of Syria Asia Macedonia c. even to Rome among the Jewes in their dispersons and secondly of the revealing the Gospel to the Gentiles first to some single families as that of Cornelius and after the Jewes had given evidences of their obstinate resolutions of opposing them upon that account especially that they preach'd to the Gentiles then to whole cities and regions profess'dly departing to the Gentiles as those among whom they were assured of better successes then they had found among the Jewes According to which pattern it is reasonable to believe what we learn not from holy Scriptures more particularly but from other stories that the rest of the Apostles proceeded and acted in their severall journyings and so likewise other Apostolical persons imployed by the Primary Apostles whither they were not at leasure to go themselves All which as it concludes the usefulnesse and necessity of other histories to give us a perfect knowledge of those first Apostolical times so it is farre from prejudging the authority and credit of those other Records and relations which having no sacred character upon them are yet written by those whom we have no reason to suspect as deceivers though we acknowledge them fallible 3. That of S. Peters actions or travails the relations here given us are very few not to be compared with the many other which are not mention'd And they proceed no farther then to his deliverance from Herods imprisonment and the death of that persecutor which happen'd in the year of Christ 44. After which he is known to have lived four and twenty years and certainly was not an unprofitable steward of Gods talent entrusted to him all that time 4. That the passages of S. Pauls travails are also but summarily and shortly set down save only for some part of that small space wherein S. Luke the writer of this story was present with him and accordingly as from the conversion of S. Paul Anno Ch. 34. there is very little said of him till his coming to Iconium which was twelve years after so the story proceeds no farther then his first coming to Rome An. Ch. 58. After which he lived ten years and having preached the Gospel in Spain and other parts of the West at last came to Rome again and suffered martyrdome there after Cestius's siege of Jerusalem and the Christians departure to Pella which consequently both he and S. Peter lived to see and died both of them before the taking of it by Titus An. Ch. 68. CHAP. I. 1. THe former treatise have I made O Theophilus of all that Jesus began both to doe and to teach Paraphrase 1. The Gospel which I wrote was designed by me to set down for the use of all Christians see Lu. 1. note c. a relation of all things which Jesus both did and taught see note on Mar. 2. a. 2. Untill the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen Paraphrase 2. From the time of his birth to his assumption to heaven before which on that very day that he rose from the dead Joh. 20. 19. he breathed on his chosen Apostles and said Receive the holy Ghost v. 22. and so by virtue of the power committed to him by his Father who formerly had sent him v. 21. he gave them commission in like manner and delegated the government of his Church to them and commanded them to preach and by testifying his resurrection from the dead to confirm his doctrine to all the world 3. To whom also he shewed himself aliva fter his passion by many infallible proofs being seen of them fourty daies and speaking of the things pertaining to the kingdome of God Paraphrase 3. To which end he appeared to them after his resurrection and gave them many sure evidences that it was truly he and talked with them of the Church which should be planted and ruled by them and of many other things concerning the Gospel and his dealing with the enemies thereof See v. 7. Mat. 3. note g. 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me 5. For John truly baptized with water but ye shall be note a baptized with the holy Ghost not many daies hence Paraphrase 4 5. And as he eate and drank and was familiarly conversant with them thereby to give them all possible assurance of the truth of his resurrection and so of his power and Godhead and that he was indeed the undoubted Messias see Note on Matt. 26. f. he gave them order after this manner Go not from Jerusalem suddenly but there expect a while the completion of that promise which I gave you from the Father in these worde when I told you that as John baptized his disciples with water so you should have to that an addition of
Philip was by prophetick divine afflation or revelation directed to goe neer to the chariot and speak to him 30. And Philip ran thither to him and heard him read Isaias the prophet and said Understandest 〈◊〉 what thou readest 31. And he said How can I except some man should guide me And he desired Philip that he would come up and sit with him Paraphrase 31. give me some direction and tell me what it is that the prophet's words belong to 32. note g The place of scripture which he read was this He was led as a sheep to the slaughter and like a lamb dumb before the shearer so opened he not his mouth 33. note h In his humiliation his judgment was taken away and who shall declare his generation For his life is taken from the earth Paraphrase 33. By an assembly and by judgement by the Sanhedrim of the Jewes and the Roman Procurator Pilate he was taken away Or in his state of exinanition and humiliation when he was apprehended and arraigned by the Jewes he was most unjustly dealt with put to death being most innocent And who shall describe the wickednesse of that age that used him thus which put him to death for coming to doe good to them 34. And the Eunuch answered Philip and said I pray thee of whom speaketh the prophet this of himself or of some other man Paraphrase 34. demanded of Philip saying 35. Then Philip opened his mouth and began at the same scripture and preached unto him Jesus Paraphrase 35. And on occasion of this scripture which though it had one literall completion about the time of Isaiahs writing it yet had another higher completion in Christ Philip began and preacht to him the whole Christian faith 36. And as they went on their way they came unto a certain water and the Eunuch said See here is water what doth hinder me to be baptized Paraphrase 36. And the Eunuch was by him brought to the faith and desired baptisme of him 37. And Philip said If thou believest with all thine heart thou mayst And he answered and said I believe that Jesus Christ is the son of God Paraphrase 37. I believe these prophecies of the Messiah to be fulfilled in Christ and consequently that he is the Son of God 38. And he commanded the chariot to stand still and they went down both in to the water both Philip and the Eunuch and he baptized him 39. And when they were come up out of the water note i the Spirit of the Lord caught away Philip that the Eunuch saw him no more and he went on his way rejoicing Paraphrase 39. An Angel see note f. 40. But Philip was found at Azotus and passing through he preached in all the cities till he came to Caesarea Annotations on Chap. VIII V. 2. Carryed Stephen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dresse and fit the dead body for the funerall and differs both from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so saith the scholiast on Aeschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the care that is used before the buriall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carrying out to the grave or sepulchre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the removing from one sepulchre to another The same is express'd ch 5. 6 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 winding the dead body in a sheet V. 4. Preaching the word Some difference may perhaps be here observed between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. but this not in respect of the matter of their preaching but of the manner of it and of the qualifications of the persons that did it The latter of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Christ doth generally signifie a publick solemn proclaiming of him as when a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herald or crâ—er doth pro officio by way of office proclaim any thing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports no more then the telling it making it known as good newes is published without the voice of an herald or cryer by all that have heard to all they meet with and although in one respect that of proclaiming anew what was not known before this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tell the glad tidings doe agree see Note on Mat. 9. l. yet in this other respect they differ sometimes Not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used of that publick authoritative proclaiming for it is sometimes used of the Apostles Act. 5. 42. c. 15. 35. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelist is the name of an office in the Apostles times and then whensoever it was done by way of office either Apostolical or by mission from them it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in all respects the same but I say that sometimes and particularly in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to whatsoever publishing of the Gospel of Christ and by whomsoever that is by those that have no calling to it For when the doctrine of Christ was first preacht by the Apostles and the miraculous gifts exercised in their presence and a multitude of men Jewes and proselytes received the faith and for doing so professedly were presently persecuted and driven out of Jerusalem v. 1. it is not to be imagined but that all wheresoever they came both men and women published what they knew both of the doctrine and the miracles whereby it was confirmed and of their own sufferings for it though that all these even women who by S. Pauls decree are not permitted to speak in the Church should by the Apostles be intrusted with the preaching of the word by way of office it cannot be imagined And therefore when of Philip which was a Deacon ordained by the Apostles it is related in this chapter that he preached Christ to them it followes that he baptized them also ver 12. But of these other disciples there is no more said but that they passed along beyond Judaea and Samaria the terror that drove them from Jerusalem pursuing them farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publishing this good newes the Gospel which they had received but no mention of gathering disciples or baptizing And accordingly c. 11. 19. when there is mention in the processe of the story of these very men that being scattered by the persecution which was about Stephen they passed as farre as Phoenice Cyprus and Antioch and that they spake the word or published the Gospel to none but the Jewes the phrase used there is observable to this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking the word the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being known to belong to any way of reporting or relating by talke or discourse And so ver 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spake talked to the Hellenists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling them that good
with justified and that belongeth to enemies while they are such to whom yet we know by many other places that actual pardon and so actual justification or reconciliation belongs not 3 dly by comparing of this justification by Christ with the condemnation by Adam v. 16. where Adams condemnation belonging to all the justification spoken of must be that also which belongs to all and so not the actual pardon which doth not belong to all or to any but those who perform the condition All which being supposed 't is from other places manifest that some condition there is required of us to make us capable of this benefit of the death of Christ the non-performance of which is that which restrains and limits the number of men actually justified to a farre narrower compasse then that which is here spoken of and this condition being to be performed by us by the means of the resurrection and grace of Christ 't is therefore said c. 4. 25. that he rose again for our justification that is to make us capable of those fruits and benefits of Christs death as well as died for our sinnes See Note on c. 3. h. V. 12. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being an illative form and most fitly rendred Wherefore makes it here necessary to enquire how that which followes is inferr'd from what went before and the satisfying that enquiry will prepare for a right understanding of the remainder of this chapter The former chapters had maintained the right of the Apostles preaching to the Gentiles by shewing that God was an impartial Judge both to punish impenitent foul sins and to reward penitence and good living without any partiality whether in Jew or Gentile c. 1. and 2 but most discernibly c. 2. 6. to the end Then in the third chapter follow objections against this and answers to them and on occasion of one of them taken from the sinfulness of the Gentiles is inserted a discourse of Justification under the Gospel shewing how that is no way prejudiced by past sinnes if they be sincerely forsaken nor hindred by want of Circumcision and Mosaical observances And this is insisted on and exemplified in both parts by the story of Abraham chapter 4. and then brought home to all believers in the former part of this chapter From all which as so many premisses or mediums of probation the conclusion is here inferr'd but withall by comparing the Justification by Christ with the Condemnation by Adam farther confirm'd and illustrated in the remainder of this chapter viz that the mercy of God under the Gospel belongs unlimitedly or indefinitely to all sorts of men the Gentiles as well as Jews For the discerning of which it will be needfull that through the remainder of the chapter an Emphasis be laid on the universal forms of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the many v. 15. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward all men twic◠v. 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many twice v. 19. By all and each of which are meant in the widest latitude without exclusion of any all mankind to whom Jewes and Gentiles the mercy and life introduced by Christ belongeth only on condition of new life required of them as the condemnation or death in Adam did to all his posterity The other difficulties in the chapter caused by essipses v. 15 16 18. by a parenthesis of two verses 13 14. by a comparison divided one part from the other by that parenthesis and the second part of it rising higher then the former and so necessarily changed from the form of a comparison or equality to that of an argument à minori ad majus from the lesse to the greater are explicated in the Paraphraste and need not here farther be insisted on CHAP. VI. 1. WHat shall we say then shall we continue in sinne that grace may abound 2. God forbid How shall we that are dead to sin live any longer therein Paraphrase 1 2. Now therefore for that objection against our doctrine of the Gentiles being taken in by God intimated ch 3. 8. Doe we affirm indeed what we are accused to affirm that men may live and continue and go on in sin that by that means the mercy of God which we acknowledge is illustrated by his looking graciously on the Gentile sinners may be in like manner the more set out by pardoning the greater sinners continued and gone on in by us Christians God forbid we should make any such conclusion or make any such use of the doctrine of God's mercy to sinners which we know was designed only to call and draw the Gentiles out of their sinfull courses to sincere reformation upon this promise of pardon for what is past Act. 17. 30. on condition of future amendment and not to encourage them to continue or go on one minute longer in that course or to flatter them with hope of impunity if they did Certainly our doctrine is of a farre distant making from this and our profession of Christianity most strictly obliges us to the contrary for our baptism is a vowed death to sin and therefore we that are baptized must not in any reason return to or live any longer in it our being baptized Christians obligeth us not to return to this mire again after we are thus washed 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 4. Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life Paraphrase 3 4. 'T is a thing that every Christian knows that the immersion in baptisme referres to the death of Christ the putting the person baptized into the water denotes and proclaims the death and buriall of Christ and signifies our undertaking in baptisme that we will give over all the sins of our former lives which is our being buried together with Christ or baptized to his death that so we may live that regenerate new life answerable to Christ's resurrection which consists in a course of all sanctity a constant Christian walk all our daies 5. For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Paraphrase 5. For if wee have in baptisme undertaken to forsake sin and to be dead to the motions of it and so to imitate Christ's death and thereby have been so graffed into Christ that we are become the same tree with him partaking of the same juice with that root we are then under the very same obligation to imitate and transcribe his resurrection by our new regenerate lives which are our first resurrection and the lively
ordinary and in opposition to some other servitude and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes will incline to interpret it an assumption and delivery out of that that then lay upon the body the persecutions a kinde of Aegyptian servitude which lay then sharply upon the Orthodox Christians and that partly by rescue here out of them granting them Halcyonian dayes as upon the destruction of the Jewes their persecutors they had and partly by the resurrection of the body for those that were not thus rescued in this life Ib. Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deliverance generally and that from pressure or calamity present or approching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escaping release and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be the bodies escaping from those pressures and perils that lye upon that and make it groan also though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of using a word that had been used before in a different sense Thus Luk. 21. 28. your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from persecutions draweth nigh and so it seems to be used here of which he saith v. 24. that in hope they are escaped and in the mean time with patience expect v. 25. And of these distresses and the advantages of and deliverance from them he continues the discourse from hence to the end of the Chapter as he had begun it v. 17 18. as that wherein our conformity with our elder brother consisted to suffer as he did and wherein their delivery so glorious and remarkable would be a first preparative conformity to his resurrection But this not to exclude but include also the farther deliverance of the body from death it self by the resurrection which is answerable to Christs resurrection also and promised as the onely means to support their faith and patience who should not be delivered here but lose their lives for the faith of Christ Thus the word is used 1 Cor. 1. 1. V. 26. Infirmities The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesse weak and being weak in the New Testament oft signifies diseaset distresse miseries afflictions that befall our humane state so Mat. 8. 17. it signifies the disease that Christ cured and so Luk. 13. 11 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15 16. 1 Cor. 11. 30. as on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong Mat. 9. 12. signifies the healthy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3 and 7. so c. 6. 2. 11. 1 2 3 6. Act. 9. 37. 19. 12. Phil. 2. 26 27. 2 Tim. 4. 20. Jam. 5. 14. and very oft for sin the disease of the soul And so it signifies here even all the sad particulars mention'd v. 35. and which if the Context be observed will appear to belong unto this place and will be agreeable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour sorrow is frequently used for disease distress and rendred by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaknesses so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching See note on 1 Cor. 8. b. and on Gal. 4. â— V. 28. According to his purpose The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose is by Cyril of Hierâ—salem thus interpreted that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans genuine choice and resolution of mind that love of God that casts out feare that courage that is not daunted with sufferings not as Grodecius interprets it cujuslibet propriam voluntatem in opposition to God's but I say every man's genuine that is sincere choise or purpose in opposition to the hypocritical temporary outward profession of some that enter into Christianity For as in him it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy body be present among the disciples of Christ or the illuminate but thy mind go not along with thy body it profits thee nothing Thus saith he Simon had his body baptized with water but not his heart illuminated by the Spirit his body descended into and ascended out of the water but his soule was not buried with Christ nor raised again with him And so he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose of mind when it is genuine or intire all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose of heart Act. 11. 23. not as the interpreter reads propositum cùm adest proprium renders thee called that is puts thee in number of those who are styled the called of God that is sincere disciples of his to whom this Gospel-privilege here belongs that all things tend to their good from tribulation to death it self So in the same author a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good purpose and resolution consequent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having their names enrolled and their persons entred into the military calling is used as a phrase to expresse them to be Christians that had resolvedly taken that calling upon them And so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken in the Old Testament for a follower adherent subject servant especially in an army 1 Kin. 1. 41 49. 2. Sam. 14. 11. This is clearly the interpretation of that very ancient Father making our sincere embracing of Christs discipleship or the being called that is wrought upon by Christs call effectually and not bringing onely the body to Christ and leaving the mind behind the condition without which the promises and advantages of the Gospel doe not belong to any In the same sense as Clemens Alexandr Strom. 7. speaking of the one true Church in opposition to heretical mixtures saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which those that are just according to purpose are admitted in the sense that elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every mans purpose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purpose or resolution of single life is used by him In like manner Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man becomes called according to purpose that is according to his own choice for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calling is not sufficient for then all should be saved for all are called but there is need of our will and choice in obeying the call But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose be applied to God which calls and not to them which are obedient to the call then the meaning must be those that are called according to purpose that is those that according to Gods counsels revealed in the Gospel are the men to whom Gods favour and so his promises belong That the former of these is
his power exercised by himself and his commissioners into the hand of God his Father having first destroyed all earthly dominions pronouncing sentence on the great potentates as well as the meanest men or else having subdued all to his power by converting some and destroying all others 25. For he must reigne 'till he hath put all enemies under his feet Paraphrase 25. For to this purpose was the promise made to Christ Psal 110. that his spiritual kingdome on earth should last so long till God had brought all the world to be subject to him 26. The last enemy that shall be destroyed is death Paraphrase 26. And of the enemies to be subdued death is the last which therefore must be subdued and so men raised from death 27. For he hath put all things under his feet but when he faith All things are put under him it is manifest that he is excepted which did put all things under him Paraphrase 27. The evidence being clear for all enemies all things no one excepted that God will subdue them all under Christ alwaies supposing that God himself is excepted of whom 't is affirmed that he will put all things under Christ 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Paraphrase 28. And when all is so subdued to Christ then shall Christ lay down that office which till then he exerciseth and in which he is conspicuous in his Church which till then he is to administer and then shall God the Father Son and holy Ghost fill all the elect with glory and blisse eternally 29. Else what shall they doe which are baptized note c for the dead if the dead rise not at all why are they then baptized for the dead Paraphrase 29. Now for them among you ver 12. which say there is no resurrection of the dead and consequently that the dead shall not be raised at the coming of Christ which was the point in hand v. 23. and from that verse to this all betwixt being to be read as in a parenthesis setting down the state of all things at and after that resurrection I shall onely make this demand Why then have they in their baptisme made profession of their belief of it see v. 14 17. it being certain that the dead or the resurrection of the dead expressed here for brevity under that word the dead is one of the articles and that a prime and special one to the belief of which they were baptized and to which baptisme being the putting in and taking out of the water doth referre as a significant emblem first of Christ's then of our resurrection from the grave And therefore to what end did these men in their baptisme professe their belief of this article if they believe it not To be a baptized Christian and not to believe the resurrection is a strange ridiculous thing an hypocrisie which they will never be able to answer to God or men and that which actually deprives them of all benefits of baptisme and yet such are they if they make doubt of this 30. And why stand we in jeopardy every houre Paraphrase 30. And why should we Christians ever adventure any danger that might possibly bring doath upon us if we were no assured that there were another life wherein all our patience and valour for Christ should be rewarded by hâ—m v. 18. 31. I protest by your rejoicing which I have in Christ Jesus our Lord I die daily Paraphrase 31. I far my part protest by that which I take most joy in of any thing in the world my fidelity to Christ that I daily run the hazard of death which sure I should not doe if I had not confidence of another life after this 32. If note d after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not Let us eat and drink for to morrow we die Paraphrase 32. Certainly all the hazards which I ran at Ephesus Act. 19. being as to man to the eye of man or as farre as mens purposes could goe set to combate with wild beasts that is sentenced and condemned 2 Cor. 1. 9. to that kind of bloody execution on their threatres though by the providence of God I was delivered can bring me no advantage unlesse there be another life after this And were it so there were some place for that saying of some among you Let us enjoy the good things of this world at present for within a while death comes and there 's an end of all 33. Be not deceived evil communications corrupt note e good manners Paraphrase 33. And 't will concern you that are not yet thus seduced to take heed that such speeches and discourses as these such atheisticall temptations to sensuality upon pretence of the no future state no being after that of this life doe not work upon you The very conversing with such disputers as these may corrupt such easy seducible credulous people as it seems some of you are 34. Awake to righteousnesse and sin not for some have not the knowledge of God I speak this to your shame Paraphrase 34. 'T is all reason and more then time that you should truly see note on Lu. 16. a. or throughly rouze your selves out of that drousie condition of sinne that you have gone on in at least some of you ver 12. that by their behaviour and discourse shew themselves to be meer heathens still Of whom I tell you that it may work shame in you that you have such men among you rather then that you permit your selves to be tempted to imitate them 35. But some man will say How are the dead raised up and with what body doe they come Paraphrase 35. But some object that if men die how can they live again or what kind of body shall they have that which they had being rotten in the grave see note on Act. 15. c. 36. Thou fool that which thou sowest is not quickned except it die Paraphrase 36. But this is a foolish objection for even in corn that is sowed the rotting of the corn is necessary to the enlivening of it or springing of it up again 37. And that which thou sowest thou sowest not that body that shall be but bare grain it may chance of wheat or of some other grain Paraphrase 37. And it is not the custome to sow that very thing which after comes up the blade and eare and corn in it but onely the corn without the rest as the corn of wheat or the like 38. But God giveth it a body as it hath pleased him and to every seed his own body Paraphrase 38. And when such a single corn is sown without any ear or chaffe about it God causeth it to come in this or that form a root and blades and
the dead just as among the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or for strange worship denotes that precept of the sons of Adam and Noah which prohibiteth the worship of any strange gods or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or for the benediction of the name is the precept of worshipping and serving the one true God and so generally titles of Constitutions and of Articles are abbreviates in a word or two To this purpose 't is the observation of the Learned Jos Scaliger that not onely the Rabbins but generally other Doctors notissimas vulgò tritissimas sententias dimidiatas solent citare use to cite by abbreviature known and vulgar sentences instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 15. 5. So it appears by Suidas using the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the sinking which is but the abbreviature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From a sinking ship whatsoever thou gettest must be counted gain Of this interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the testimony of Harmenopulus De sect who refuting the Marcionites addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ— knowing that it is spoken of the confession of the resurrection of the dead Of this also see Chrysostome Tom. 3. p. 514. Of whose understanding of it because I see some possibility of doubting I shall more largely consider the word◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After recitation of the sacramental and dreadful word and the venerable rules of the doctrines brought from heaven this at the end we adde when we are about to baptize we command him to say I believe in the resurrection of bodies and we are baptized in or on this faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For after professing this with the other articles we are put into the fountain of those sacred waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul therefore remembring them of this viz. this custome of professing before baptisme with other articles this of the resurrection of the dead said Why also art thou baptized for the dead that is the dead bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For on this thou art baptized believing the resurrection of the dead body that it abides no longer dead and thou indeed by words believest the resurrection of the dead Here 't is evident that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being baptized for the dead is otherwise express'd by him by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being baptized in or on this and that farther express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing the resurrection of the dead body and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by words reciting the resurrection of the dead Nothing then can be more manifest then that this was his understanding of S. Pauls words that being baptized for the dead was being baptized in the faith and profession as of other articles of the Creed so of this particularly and in the last place of the Resurrection of the body To this indeed he farther addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Priest as in an image or representation demonstrates to thee by what he doth the things that thou hast believed and profess'd by words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou believest without a signe he allowes thee a signe viz. in putting in and taking out of the water which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signe of dâ—scending into the state of the dead and ascending from thence Where though the action of the Priest putting in and taking out of the water be a significative proof of the same thing that the baptized are baptized into the faith of the resurrection of the dead yet was the interpretation of the Apostles words fully accomplished in that former of being baptized into that article of the Resurrection of which this action of the Priest was the lively sign And accordingly Theophylact who ordinarily copies out S. Chrysostomes interpretations doth content himself with the first onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are to be baptized do all profess the Symbol of the faith that S. Chrysostome had called the veneraeble rules of the doctrines that were brought from heaven in which after others this is set down I believe in the resurrection of bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle therefore saith that they that believe there is a resurrection of the dead bodies there 's Chrysostomes explication of dead by bodies and have been baptized in or on these hopes there 's his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this if they be deceived that is if there be no resurrection what shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed why are men at all baptized for the resurrection that is on the expectation of the resurrection still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and on the expectation of the resurrection are all one if the dead are not raised Zonaras also on Can. 18. of the Council of Carthage though with Chrysostome he take in the action of the Priest in putting in and taking out of the water which is but the confirmation of this and is not a new interpretation of S. Paul's words yet he first insisteth on this that they that are baptized are instructed in the power of the sacrament and so taught to hope for that sure comprehends to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among others the articles wherein the Catechumeni are instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection also of the dead And Balsamon on that Canon is just to the same purpose To this there is but one thing necessary to be added which will remove all difficulty from it viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. is the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those of the Corinthians that now doubted of the Resurrection had in their Baptisme among other things made profession of the belief of it Which makes the Apostles argument unanswerable because they had not yet renounced their Baptisme though they denied the Resurrection The truth of the fact that some of the Church of Corinth did deny the Resurrection is the expresse affirmation of the Apostle v. 12. And that that may not be thought strange it may be remembred what Photius relates of some of the Philosophers that this was the last article of the Christian faith which they received as thinking it most contrary to those Philosophical principles imbibed by them and by name of Synesius that he was made a Bishop before he believed the truth of that article for which they that had made him being questioned made this Apologie for so doing that they found so many excellent graces in him that they could not but think them useful to the Church of God and confidently hope that God would not let them all perish but would in time give him this grace also which accordingly came to passe V. 32. After the manner of men I have fought with beasts That S. Paul here referres to that which befell him at Ephesus Act. 19. may appear 1 by 2 Cor. 1. 8. where he mentions his great persecution in
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
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
held out constant for all those terrors and persecutions and deceits of carnal sins is suddenly to receive the fruits and reward of it 12. And behold I come quickly and my reward is with me to give every man according as his work shall be Paraphrase 12. And I shall not now make any longer delaies as hitherto hath by some been objected against the fidelity of my promises 2 Pet. 3. 9. but hasten to reward every man according to his works both good and evil 13. I am Alpha and Omega the beginning and the end the first and the last Paraphrase 13. I am the eternal God that have descended so low to the very death of the crosse and having been my self tempted am sure not to leave you in calamities I am able to perform my promise and shall not by any means be hindred from it 14. Blessed are they that doe his commandements that they may have right to the tree of life and may enter in through the gates into the city Paraphrase 14. Thrice happy are they that receive the faith of Christ and live according to those rules of piety mentioned ver 2. and live quietly and Christianly in the Church 15. For without are dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie Paraphrase 15. Out of which all profane wicked persons are to be ejected such are the Gnosticks which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians and are over and above sorcerers profess'd and guilty of all filthy pollutions bloodily minded guilty of Idol-worship and hypocritical treacherous persons see ch 21. 8. and so are but false equivocal members of Christ's Church and shall have no part of the benefit of Christians 16. I Jesus have sent mine Angel to testifie these things unto you in the Churches I am the root and the off-spring of David and the bright and morning starre Paraphrase 16. I Jesus have sent unto thee my Angel with all these visions concerning the seven Churches and all other passages concerning the universal Church of God I am he that am known by the Prophets by these several titles The root of Jesse The son of David and therefore can bring down the mightiest Kings as David did The starre that ushers in the day all lightsomeness and chearfulness into the world see ch 2. note o. 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come and whosoever will let him take the water of life freely Paraphrase 17. And the Spirit of God that dwells in the Church of Christ and adorns and sets it out fits it as a bride for Christ and the Church the Bride it self calls to every man to consider his own safety so farre as to make hast to come into the number of these faithfull servants of Christ And let every one that heareth these visions say the same seeing that important advantages of it and dangers of the contrary and whosoever will may have a chearfull admission to it and to that refreshing assistance of grace and pardon of sin that is reach'd out there 18. For I testifie unto every man that heareth the words of the prophecie of this book note f If any man shall adde unto these things God shall adde unto him the plagues that are writ en in this book Paraphrase 18. As for all those to whom this prophecie shall come I conjure them all that they change not a tittle of it and withall that they look upon it as the last authoritative prophecie that is likely to come from heaven to be a rule of faith to the Church What is here said is decreed and setled immutable no man shall be able to avert it and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions God shall bring on him the judgments that are here denounced against Gods greatest enemies 19. And if any man shall take away from the words of the book of this prophecie God shall take his part out of the book of life and out of the holy city and from the things which are written in this book Paraphrase 19. And so in like manner whosoever shall derogate any thing from the authority of this prophecie or take out any part of it or occasion men's not receiving the admonition of Christ here contained in every part thereof God shall cast him off throw him out of the Church account him uncapable of all the blessings which are here promised to the faithfull Christians 20. He which testifieth these things saith Surely I come quickly Amen Even so come Lord Jesus Paraphrase 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them see note on Mat. 24. b. and that infallibly And the writer hereof in the name of all faithfull Christians gives his acclamation Be it so Lord Jesus be it so 21. The Grace of our Lord Jesus Christ be with you all Amen Paraphrase 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation The grace mercy and goodness of our Lord Jesus Christ be with you all Amen Annotations on Chap. XXII V. 1. A pure river The five first verses of this chapter belong to the businesse of the former chapter the description of the Christian Church in its flourishing condition and ought not to have been divided from it And this first verse hath a nearer connexion with that which immediatly preceded There in the beginning of it is mention of entrance into the Church and who they were that should not be admitted to it Now this entrance we know was by Baptisme and that is sure express'd here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure river of water of life The place wherein they baptized was first any great pool of water typified Ezech. 47. 5. by waters to swim in where they might go in as Philip with the Eunuch and be put under water from whence it is ordinarily by the antients call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool In the times here referred to that is under Constantine the Font was in the Court before the Church Fountain-water running always into it This Fountain-water is in the New Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water and here by analogie water of life but that with the addition of a mystical sense as when Ezech. 47. 9. it is said that every thing that moveth wheresoever the waters come shall live or when Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water leaping or springing to eternal life because Baptisme as an initiation into the Church is an entrance into a Christian and eternal life And the water in the Baptistery or Font maintained from the spring is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 river a word by which any
897. 1. great Voices in heaven 904. 1. 907. 2. Voluntary humility 655. 1. Vow 409. 1. Upholding 727. 1. Upper chamber 333. 1. turned the world Upside down 405. 2. as from Us 680. 1. the Using 656. 1. Usurie 92. 2. Utter 74. 2. Utterance 512. 1. W. Way of the sea 21. 2. Ways 773. 2. Ways of unrighteousnesse 852. 1. Wait 477. 2. Walk worthily 832. 2. I must Walk 227. 2. Walking after their own lusts 817. 1. Wall 945. 1. of her Want 168. 2. wax Wanton 699. 2. Warre a good Warfare 688. 2. weapons of our Warfare 586. 2. men of Warre 263. 1. Warres and fightings 784. 1. Was and is not 858. Wash 157. 2. Wash hands 79. 1. Washed 309. 1. Washed in his bloud 866. 2. Washing of regeneration 275. 1. a Watch 261. 1. keep Watch 196. 1. Water and bloud 323. 2. came by Water and bloud 837. 1. baptize with Water 17. 1. 332. 1. born of Water 275. 1. by Water 801. 1. living Water 278. 1. a Wave driven by the wind 773. 1. Weak 398. 2. 535. 1. 608. 1. Weaknesse of the flesh 466. 2. Weary me 250. 1. Wearied 764. 1. Wedding garment 106. 1. Weeping 45. 2. Weight of glory 576. 2. lay aside every Weight 763. 1. letters Weighty 586. 2. Went and preached 800. 2. What have I to doe with thee 272. 1. Where it ought not 123. 1. Wherefore 463. 1. in Which 820. 1. White raiment 882. 1. your Whole spirit 674. 1. Why could not 162. 2. that Wicked 680. 2. 683. 1. Wickednesse 801. 1. Widows 698. 1. a sister a Wife 508. 1. 698. 1. Wild honey 16. 2. Wiles of the devil 624. 2. Will 139. 1. his Will 710. 1. Will of the flesh 269. 2. Will of man 269. 2. Will doe 286. 2. for I Will 232. 1. Will he give 40. 2. sin Wilfully 752. 1. 84â— 2. Willingly 538. 1. 818. 1. Will-worship 655. 2. Wine of wrath 139. 1. 919. 2. Wine mingled with myrth 139. 2. under her Wings 237. 1. Winked at 456. 1. Wise 513. 2. Wise men 10. 1. Wisedome 513. 2. here is Wisedome 919. 2. Wisedome of the just 188. 1. Wisedome justified of her children 62. 2. Witchcraft 611. 2. Withdrawn â—60 1. Withdrew 602. 2. trees whoâ—e fruit Withereth 852. 1. Withholdeth 682. 1 2. Within 48. 1. they Without us 760. 2. Witnesse 881. 1. tabernacle of Witnesse 357. 1. Witnesses 763. 1. two Witnesses 906. 1. before many Witnesses 704. 1. three beat Witnesse 837. 2. 838. 1. Woe Woe Woe 899. 1. second Woe 907. 1. Wolves 614. 1. Woman fled into the wildernesse 910. 1. separated from my mothers Wombe 597. 2. Wondered after the beast 913. 1. Wonders 552. 1. Wood hay stubble 518. 1. Word 11. 2. 186. 1. 652. 2. by Word 680. 1. preach the Word 359. 1. Word of God 301. 2. 696. 2. 734. 1. 818. 1. unto whom the Word of God came 301. 1. Work 610. 1. 640. 1. 760. 1. a good Work 692. 1. Work redemption 456. 2. if any not Work let him 684. 2. Works 455. 1. good Works 720. 1. Works of God 286. 1. Worketh 682. 2. effectually Worketh 666. 2. Working to doe 840. 1. World 190. 2. 463. 2. 651. 2. 654. 1. 819. 2. 907. 2. 908. 2. 915. 2. all the World 120. 1. 122. 1. 19â— 1. this World 513. 1. in this World 70. 2. before the World began 716. 1. from the creation of the World 433. 1. World to come 738. 2. a World of iniquity 779. 2. World of the ungodly 801. 1. Worm wood 898. 2. Worship 42. 1. Worship at the feast 307. 1. Worshipped 681. 2. a Worshipper of Diana 414. 2. Worshippers 367. 1. Worthy 697. 2. counted Worthy 699. 2. Worthy of death or of bonds 430. 1. not Worthy of life 286. 2. walk Worthily 832. 2. I Would 611. 1. what ye Would 471. 2. Would 536. 2. Wounded to death 919. 1. 915. 1. Wrath 625. 2. Wrath to come 15. 1. Wrath of the Lamb 8â—3 2. Wrist 156. 2. Written with my own hand 1â—4 1. Written in heaven 765. 1. Written within and on the backside 887. 2. Wrought 98. 1. Y. Yea and nay 570. 1. a Year agoe 583. 2. after two Years 527. 2. fourteen Years after 599. 1. four hundred Years 354. 1. a thousand years 867. 2. unequally Yoked 580. 2. Young men 178. 1. Younger 260. 2. 718. 1. Z. Zacharias son of Barachias 114. 2. Zeal 784. 2. bitter Zeal 779. 1. Zelots 54. 2. Places of the Old Testament incidentally explained Genesis Chap. ver Pag. col II. 4. 6. 1. VI. 2. 801. 1. Â 3. 799. 1. Â 5. 80. 1. 801. 1. Â 11. 524. 2. IX 27. 270. 1. XIV 1. 22. 2. XXI 9. 544. 2. XXXVII 2. 6. 1. Exodus VII â— 190. 1. IX 14 15. 486. 2. XX. 9 10. 48. 2. XXVIII 3. 223. 1. XXXI 2. 223. 1. XXXII 6. 544. 2. Numbers XI 17 25 26 29. 223. 2. XXII 37. 798. 2. Deuteronomie XXIX 3. 710. 1. XXXIII 2. 852. 2. XXXIV 9. 700. 1. Josua XII 23. 22. 2. Judges XIV 6. 223. 2. XVII 2. 134. 1. Ruth III. 1. 731. 1. I. Samuel IV. 21. 269. 2. X. 6. 223. 2. XVIII 10. 190. 1. XX. 25. 883. 2. II. Samuel XVII 23. 138. 1. XXIV 1. 244. 2. I. Kings VIII 31. 134. 1. II. Kings I. 8. 16. 1. II. 9. 699. 2. IV. 16. 485. 1. Â 42. 55. 2. IX 11. 190. 1. I. Chron. III. 17. 6. 2. Ezra X. 1. 116. 1. Job II. 4. 187. 2. XII 18. 233. 2. Proverbs X. 12. 787. 1. XI 18. 7. 2. XX. 21. 18. 1. XXVIII 5. VIII Â XXVII 1. 782. 2. XXIX 24. 134. 1. Ecclesiastes IV. 14. 6. 1. VIII 11. 186. 1. Canticles III. 11. 667. 2. Isaiah VI. 9 10. 149. 1. VII 13 14. 8. 2. 21. 2. VIII 16. 736. 1. IX 1. 21. 2. XXVIII 16. 793. 1. XXXIII 18. 514. 1. XXXV 8. VIII Â XL. 5 6 7. 15. 1. Â 13. 515. 2. XLI 15. 18. 1. LIII 1. 710. 1. LIV. 13. III. Â LXV 1. 59. 1. Jeremiah I. 5. 122. 1. IV. 11. 18. 1. Â 16. 122. 1. XXXI 32. 744. 1. Â 34. III. Â XLIV 19. 525. 2. Ezechiel XI 19. VIII Â XVI 12. 667. 2. XXIII 44. 667. 2. XXIV 17. 36. 1. 49. 2. Daniel VII 9. 883. 2. VIII 10. 124. 1. Hoseah II. 19. 112. 2. IV. 12. 407. 1. Joel II. 17. 117. 2. Â 28. II. Â Amos V. 26. 356. 2. Habakkuk I. 5. 389. 2. Haggai II. 5. IX Â Â 7. 477. 2. Zechariah III. 1. 851. 1. Â 8. 192. 1. IV. 10. 866. 1. VI. 12. 192. 1. XIII 14. 16. 2. XIV 5. 852. 2. Malachie III. 17. 795. 1. IV. 5 6. 87. 1. 88. 1. Â Â 187. 2. Tobit III. 1. 138. 1. Ecclesiasticus XVI 14. 244. 2. XLVIII 14. 189. 2. L. 15. 187. 1. A Note of some few places in Ancient Writers occasionally corrected Alexander Aphrodis 445. 1. Aristeas 131. 1. Aristophanes 95. 1. Cebes Tab. 716. 2. Chalcidius 10. 2. Cyrillus Hierosol Catech.