Giants before the flood Gen. 6. 4. So again in ths Judaicall law Thou shalt not eat the flesh in the blood but powre out the bloud of every beast upon the ground Lev. 17. 13. Fourthly that of fornication is the fourth of those containing the interdict of all unnaturall pollutions especially such as the Gentiles were so generally immerss'd in All which are here and in many other places meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication according as Thomas Magister makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper word to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by As also the marriages within forbidden degrees which are called the disclosing of nakedness Lev. 18. and appear to have been interdicted before the Levitical Law by the punishment that fell upon the nations for the breach of them v. 27. and are expresly styled fornication 1 Cor. 5. 1. To which if we adde those words which some editions adde after these the Complutensis out of three or four very antient Manuscripts and particularly Beza's venerable Greek and Latine one as we have noted and which Irenaeus l. 3. c. 12. and the Aethiopick and other interpreters retain viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what you would not have done to your selves do not ye to another that will be verbatim that other precept of theft or rapin for which other Jewish writers read doing as they would be done to And so we know that thou shalt love thy neighbour as thy self Mat. 19. 19. is set in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not defraud or deprive in the parallel Mar. 10. 19. As for that de judiciis that might reasonably be left out now that the Jews were every where under the Roman power and they that came from Gentilisme to Christianity were not to change their obedience to Magistrates However all that could be their duty to do in this respect was to live justly with one another not to subject themselves to the Judicial laws of the Jews which they were never concerned in and that was the summe of the former precept of doing as they would be done to and therefore may very well be reduced to it And so all the seven precepts will be here contained By this it appears what was the direct importance of this Jerusalem-Canon viz. that the Gentile Christians should not be obliged to the lawes of the first sort of Proselytisme to Circumcision and the like Judaicall observances concerning which was the only question v. 1. And this one thing they are pleased thus to expresse that the observations that belonged to the second sort of Proselytisme were all that were proposed to the Gentile Christians and nothing besides the whole weight of the Canon as of the Question brought before the Councell lying on these words in the beginning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have defined that no more weight be laid on you that is that Circumcision c. be not imposed Now if it be demanded whether by virtue of this Decree thus explained all these particulars the whole seven Precepts of the sonnes of Adam and Noah be not here given to all Christians and consequently whether all such are not here commanded strictly to abstain from things strangled to powre out the blood of beasts upon the ground and not to eat it in any manner of preparation To this I answer by remembring 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things offered to Idols are here joyned with these under the same interdict and those in S. James's first draught of the Canon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollutions or abominations of Idols which yet Saint Paul expressely defines after this time not to be unlawfull for Christians to eat of unless in one peculiar case 2dly Then it must be considered that these Precepts of the sonnes of Noah were not all of one kind in respect of the matter some of them were branches of the Law of nature written in mens hearts before they were given to the sonnes either of Adam or Noah some of them were not so but onely of Gods positive Law given first to them and after to the Jewes Those which were of the former sort did no doubt remain in force to all mankind and so obliged the Gentiles which then received the faith and so all other Christians to the worlds end As for those of the second sort they are again to be distinguished some of them being given to Adam in the first creation of which Asterius saith Hom. de Repudio p. 590. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became the nature of the whole posterity others not to Adam but to the sonnes of Noah some again confirmed and continued by Christ others not That of fornication or disclosing of nakedness as a branch of the matrimonial and so positive law given at the first creation of male and female and containing under it the prohibition of incestuous marriages or such as are within the degrees limited Lev. 18. is sure obligatory to all specially being under the same interdict by Christ as in the Gospell is expressely set down by him in point of Divorce and Polygamie wherein he referres them to the Original Law given to the sonnes of Adam but for the hardness of hearts dispensed with among the Jewes and by the Apostle is taken for granted in that other branch of prohibited degrees 1 Cor. 5. 1. and therefore of this there is as little doubt but that it still remains in force among Christians But for those other two of meats of abstaining from things offered to Idols and blood or things strangled as neither of them were of the Law of Nature which leaves all meats indifferent and free to all men in all times but stand onely by positive Law given to the sonnes of Noah the latter expressely as a ceremony to secure men from murther by giving them a great awe and reverence to blood and the former to keep them at the greatest distance from Idolatry so are they not confirmed or continued by Christ who on the other side restores the naturall liberty in this kind takes away all difference among meats so that after this nothing that goes into the mouth should pollute the man no sort of meat should be deemed common or unclean In the Old Testament Deut. 14. 21. a mark we have to discerne that all mankind was not then under this obligation for the morticinum which is of this nature as having the blood in it the Jewes might give or sell to an alien though they might not eat it themselves and for the whole New Testament there is not in that any the least appearance or colour of interdict of any sort of meats save onely in this one Canon but rather every where liberty proclaimed and that expressely in one of those that are here named after the time of making this Canon 1 Cor. 10. 27. and more generally in all sorts of meats Rom. 14. 3. Col. 11. 16. onely with this exception that it be not to
way of eminence somewhat above other men and yet live in so mean a humane condition on the other side and have call'd my self by no other name among you pretended to no other title but that of the son of man Who am I taken to be In the other Gospels of Mark 8. 27. and Lu. 9. 18. 't is only thus Who do men say or who say the people that I am V. 17. Flesh and blood The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood is an Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying no more then a meer man here upon the earth one that hath ascended no higher then the common state of men Thus 't is ordinary in the Jewish Writers Take one example for all in Gemara Babyl ad Cod. Berachoth where a parable of a rich man the first draught as it were and monogramme of that which is enlarged and fill'd up with lively colours by our Saviour Lu. 16. 19. is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parable of a King of flesh and blood that is of a humane mortal King here on earth Thus 1 Cor. 15. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood cannot inherit the kingdome of God that is these corruptible gross earthy bodies of ours till they be refined So Eph. 6. 12. our wrestling is not against flesh and blood that is against ordinary humane enemies but as it follows against the most powerfull enemies c. and so here when Christ tells Peter that that confession of his That Christ is the Son of God was not founded on any humane testimony nor on the votes and wishes of men which were not much likely to be gratified by this doctrine but on that stronger of God himself And so when S. Paul mentions his call to Apostleship immediately from heaven Act. 13. 2. he adds Gal. 1. 16. that he applied not himself to flesh and blood that is to any men to receive mission or commission of Apostleship from them V. 18. Rock The name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a stone here such an one as for the firmnesse and validity is fit to bear the greater stresse and weight in the building is applicable to the person of S. Peter in respect of the Church He was the Apostle of the circumcision as Christ himself was He was already a very considerable Disciple joyn'd ordinarily with Jamâ—s and John in the participation of some favours which others enjoyed not though in Christs favour John enjoy'd the first place Joh. 13. 25. be twice made confession with greatest boldnesse of Christs being the Messias and son of God Joh. 6. 19. and here And after the Resurrection of Christ he had among the twelve the honour of his first appearing 1 Cor. 15. 5. and proportionably was first of all to preach and make known to the Jewes but so as not to exclude the Heathens the truth of that which he here profess'd viz. that Jesus is the Christ In this respect it is here told him that he should be a stone by way of excellence for amongst the Hebrewes all the Levites were in a common notion of this phrase call'd stones of the Temple such as next the corner-stone may also be called the first stone in building the Church of Christ which when 't was once built should never be destroyed again and that he should have a power of governing signified by the keyes v. 19. yet so as that other Disciples are to be look'd on as foundation-stones also Ephes 2. 20. Revel 21. 14. see note on c. 10. b. as they are called after the erecting of it columnes and pillars Gal. 2. 9. that is principall supporters of the Church built and principall ingredients in the building and so also endowed with the power of governing of binding and loosing c. 18. 18. remitting and retaining Joh. 20. 23. all one directly with that which is here bestowed on him So that the application of this whole speech to S. Peters person doth not either immediately import or by necessary or probable consequence inferre any Oecumenicall pastorall power in him much lesse in any other person by claime of succession from him over other Apostles and their plantations that is the Universall Church of Christ but only a reverence due to him who was so excellent and principall an instrument in the first erecting of the Church and in proportion also to his Successors in each Church by him planted as far as they should walk in his steps And for any other priviledges of particular See or Bishop upon claim of succession from him they cannot appear to belong to any one or more above all others by the force of this Text. Ib. Hell Hades here according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mention'd note on c. 11. i. signifies death or grave or destruction and by consequence Satan also who hath the power of these Then for gates they may signifie first power force strength which consists in armes or weapons which were usually kept over the Gates of the cities Secondly counsell contrivance stratagems policy because they were wont to sit in counsell in the Gates Thirdly wordly authority borrowed by Satan from his instruments the heathen powers of the world because judgment was wont to be exercised in the Gates and so these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Macarius his style being put together will conclude that 't is not all the power and strength wisedome and policy authority and Empire in the world no not death or grave which are proverbially irresistible Cant. 8. 6. nor Satan himself that shall be able to destroy this fabrick now to be erected by Christ and his Apostles in the hearts of men though that glorious Temple of Jerusalem erected by Gods own appointment shall be destroyed Now that all this shall not prevaile against the Church may be understood either as the Church signifies particular persons beleivers true faithfull Christians of which the Church consists or as it signifies the whole congregation and society of men As the Church signifies the persons so the phrase imports that though Christians shall die yet Death shall have no dominion over them Christ shall break open those barres and rescue them by his resurrection from the power of the grave As it referres to the Church in complexo that is to the whole congregation of Christian professors so it signifies a promise of Christ that it shall never be destroyed so as to perish totally irrecoverably but whatsoever change it undergoes in the world it shall again lift up the head and have as it were its resurrection which promise is perform'd if as it decaies or perishes in one branch or part it receive and flourish in another V. 19. Keys of the kingdome What is here meant by the keyes is best discernible by Isai 22. where God foretells Eliakim v. 20. the son of Helkiah that he will call him and cloath him
were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind
conscience especially upon guilt of blood are weary of their lives and have this ready way to deliver themselves from that burthen 'T were impertinent to multiply testimonies to that purpose The authors of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention it of other creatures that on occasion of great sadnesse have done the like But whether this were the manner of his death or no the Context gives us no means to define Ib. Burst asunder The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek by which the old Glossary renders dissiluit not as that signifies to leap down but to break asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it signifies no more then in Latine medius discerpitur or disrumpitur or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 23. 45. that is that he was broken in pieces a naturall consequent of which it is which here follows that his bowels gushed out at the wound or rupture V. 20. Bishopricke The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the Old and New Testament In the Old Testament there be two Hebrew words rendred by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it is oft rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Lord Angel so once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So among profane authors 't is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler as in Aristides where after the mention of Kings are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that come annually as Episcopi overseers of which he had said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there come rulers by law every year by which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers and Bishops are all one and so Justinian calls those which Aristides speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers of provinces and Metropoles and accordingly Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 king or governour The 2 d Hebrew word which is rendred by it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other the Derivatives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which note a prefect or governour or any impowr'd by commission to exercise any authority entrusted to him And as 't is sometimes rendred so elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all words of government or prefecture and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dore-keeper to whom the keyes of the house of the Lord were committed Ezech. 44. 2. when 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is taken in five senses 1. in an army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 31. 14. Judg. 9. 28. 2 Kin. 11. 15. the captain of the host 2dly among workmen the principal that were set over all others in the building of the Temple 2 Chron. 34. 12 17. 3dly in the city the ruler or prince Neh. 11. 9 14. and especially of the Priests v. 10. and of the Levites v. 15 4thly in the ministery of the Temple Eleazar the son of Aharon who Num. 3. 32. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruler of the rulers of the Levites Num. 4. 16. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishop Eleazar 5thly in the house of the Lord over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kin. 11. 18. the bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elswhere in the New denotes prefecture or ruling power in the Church viz that Apostolick power which at the coming of the Holy Ghost was to be instated upon him that should now be chosen into Judas's place to be an Apostle See Note on Phil. 1. b. V. 25. His own place What is here meant by may be best collected from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or portion of ministery and Apostleship that is of Apostolical ministery in the beginning of the verse the taking of which is preparative here to his going to this That certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus a part or portion that falls to any particularly a province that belongs to any Governor and if that be a Bishop or Governor of the Church then such a Province styled v. 20. out of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoprick which he that succeeds in is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take there as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the portion of ministerie c. And then that which is thus become any mans assigned Province cannot more fitly be express'd than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place or Province proper to that man assigned to him This therefore regularly belonging to Judas if he had not by his treason against his Master forfeited it which is here said as in a parenthesis being inclosed with two comma's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthias now succeds him in it takes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or portion and so is now to go to this as his own place or Province which had else belonged to another Many prejudices there are against understanding this phrase of Hell as some have understood it as the place whither Judas was to go For 1. That was not his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper place or assignation of Judas but common to all other damned spirits 2. 'T was not S. Luke's office to pass sentence on Judas any farther then by setting down the hainousness of his crime which he had done v. 16 17 18 19. and was not to proceed to judge or affirme ought of Gods secrets such is his going into hell And 't is S. Chrysostomes observation on v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the wisdome of S. Luke how he doth not reproach or insult on Judas but simply sets down the matter of fact without any descant on it and what he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he discourses of the present vengeance belongs evidently to what befell him in this present world and so excludes all inlarging to his future damnation 3. There is no propriety in saying of the one that he sinned to go to hell but of the other 't is most proper so say that he was elected to such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion to go or that he might go to it To this accords Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calls that his own place which Matthias should obtain So Oâ—cumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be interpreted of Matthias that Judas being fallen he should have his place for his own receiving his Bishoprick making place and Bishoprick synonyma So Didymus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among many things signifies saith he an order as the place of a Bishop or an Elder So the Ordinary Gloss ut abiret in locum suum that is sortem Apostolicam his own place that is the Apostolical lot making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉
wonders in heaven above and signes in the earth beneath blood and fire and vapour of smoke 20. The sun shall be turned into darknesse and the moon into blood before that great and notable day of the Lord come 21. And it shall come to passe that whosoever shall call upon the name of the Lord shall be saved Paraphrase 19 20 21. And after that there shall be many fearfull stupendious sights and prodigies and many great slaughters in Judea as foretunners and presignifications of the great famous destruction see Mat. 3. 11 12. which shall befall this people foretold by Christ Mat. 24. see Heb. 10. a. for their crucifying of Christ and from which the only way to rescue any is to repent and acknowledge Christ which to gain men to was the design of the coming of the holy Ghost Joh. 10. 8. 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signes which God did by him in the midst of you as ye your selves also know Paraphrase 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you all which you know to be true and of which ye your selves are witnesses 23. Him being delivered by the determinate counsell and foreknowledge of God ye have taken and by wicked hands have crucified and slain Paraphrase 23. Him being permitted by God to fall into your hands God withdrawing that protection which was necessary to have preserved him from them and this by his decree that he should lay down his life for his sheep in order to that great designe of mans salvation toward which he did by his foreknowledge discern this the fittest expedient ye apprehended and crucified most wickedly 24. Whom God raised up having loosed the note c pains of death because it was not possible that he should be holden of it Paraphrase 24. But God hath raised him again delivering him from the power of death not suffering him to continue dead the goodnesse of God being ingaged in this not to suffer an innocent person so unjustly and unthankfully handled by the Jewes to lie under death and besides many other things the prophecies of him necessarily requiring that he should not 25. For David speaketh concerning him I foresaw the Lord alwaies before my face for he is on my right hand that I should not be moved Paraphrase 25. For of him saith David Ps 16. 8. I waited and looked with all affiance and confidence on God for he is my defender so as to keep me from miscarrying 26. Therefore did my heart rejoice and my tongue was glad moreover also my flesh shall rest in hope Paraphrase 26. For this my glory that is my tongue because that is the member the instrument of glorifying God shall rejoice and my flesh shall rest confident 27. Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 27. For though I die yet shalt thou not leave me so long dead as that my body should be putrefied that is thou shalt raise me from death before the third day be past 28. Thou hast made known to me the waies of life thou shalt make me full of joy with thy countenance Paraphrase 28. Thou hast cheered me abundantly refreshed me with thy favour 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us untill this day Paraphrase 29. Let me therefore speak to you freely and without any reservednesse see note on Joh. 7. 13. concerning that David that thus spake that he died like other men and had a solemn interment and we still have his monument to shew from whence he never rose 30. Being therefore a prophet and knowing that God had sworn with an oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his throne Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias knowing that he should infallibly spring from his loynes that was to be prince and ruler of his Church 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption Paraphrase 31. This speech of his was prophetick referring to this resurrection of Christ whereupon 't is said that his foul should not continue in state of separation from the body In which state though it were for a while yet it continued not so long till the body was corrupted that is not the space of 72 houres or three daies 32. This Jesus hath God raised up whereof we all are witnesses Paraphrase 32. And accordingly hath God raised up Christ within that space of time within three daies and all we Apostles are eye-witnesses of it 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which we now see and hear Paraphrase 33. Being therefore assumed to his regall state and office in heaven and God having performed to him as all his other so peculiarly this promise made to him of giving him power to send the holy Ghost he hath accordingly now sent him and this prodigie which ye now see and hear is an effect of that viz. the speaking with tongues which the hour before they understood not 34. For David is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand 35. Untill I make thy foes thy footstool Paraphrase 34 35. For this cannot be interpreted of David himself though he spake it in his own person for he never went to heaven bodily and so cannot be said to be exalted to God's right hand while his enemies are made his footstool But he speaks of him of whom this was to be verified as of his Lord The Lord saith he said to my Lord Psal 110. 1. 36. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Paraphrase 36. This great important truth therefore I now proclaim unto you that that Christ whom ye Jewes have crucified God the Father hath raised up and by assuming him to his right hand setled him there as a head of his Church instated him in the true kingly office of the Messias 37. Now when they heard this they were pricked in their heart and sâ—â—â— unto Peter and to the rest of the Apostles Men and brethren what shall we doe Paraphrase 37. Upon these words of Peter they had great compunction and as men that were willing to doe any thing to rescue themselves from the guilt of so horrible a sinne as crucifying the Messias they cried out most passionately to
Gentile Church at Antioch and the rest under the prime Metropolis Jerusalem which was farre from being all the Gentile Christians in the world and these again in respect of the Pharisaicall Judaizing Christians at that time that came from Judaea who though they had received Christ yet stood so farre for their Mosaicall rites that they would not permit any Gentile though Christian to live among them unlesse he observed those precepts which compliance therefore was then necessary to the making up of a Church of Jewes and Gentiles which otherwise would not have associated which cause being ere long taken away and the Jewish and Gentile Congregations at Antioch joyned under Ignatius the prohibition of those things here mention'd which are not in their own nature unlawfull viz. that of things strangled and offered to idols will now evidently not belong to the Gentile Christians of other places all force of this Canon having by long disusage of the Westerne Church and by the nature of Christian religion which takes away all differences of meats and by the coalescence of Jewish and Gentile Christians been superseded even in those very Churches where it had been observed Nay the Canon it self and the intention of it being rather the stating the question against those that required them to be circumcised and so to doe more then the commanding that they should doe thus much mean while it cannot be denied but that the practice of this abstinence from blood and things strangled had a long continuance in a great part of the Church especially among the Greeks See Tertullian Apol. c. 9. and Minutius in Octav. Euseb l. 5. c. 1. Clemens Alex. Paedag. l. 3. c. â— Nicephorus l. 4. c. 17. in the story of Biblys Lâ—v Novel 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man should make blood food and expressely against puddings of blood And Lucian in Pâ—regr mentions it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was seen â—ating somewhat which was abominable among them It hath crept in also among the Apostolical Canons not among the first fifty which have had alwayes a venerable authority in the Church but those other suppositious additions of the Greeks where Can. 63. are together forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh in the blood of its life and that which is torn by beasts or dyeth of it self A touch of it there is in the Councell of Gangra Can. 11. in the year of Christ 324. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any condemn him that eats flesh except it be blood or what hath been sacrificed to Idols or strangled let him be anathâ—ma And in the 6 th Councell in Trullo the 67 th Canon is agreeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The holy Scripture hath commanded us to abstain from blood and things strangled and fornication Those therefore that for delicacy by any act dress the blood of any creature for food and so eat it we vehemently rebuke If therefore any man shall from henceforth dare to eat the blood of a beast after any manner if he be a Clerk let him be deposed if a Laick excommunicated Among the Latines we have the 20 th Canon of the second Councell of Orleans in the year 536. Qui cibis Idolorum cultibus immolatis gustu illicitae praesumptionis utuntur ab Ecclesiae coetibus arceantur similiter hi qui bestiarum morsibus extincto vel quolibet morbo aut casu suffocato vescuntur They that eat meat offered to Idols shall be excommunicate and so likewise they that eate any thing that is kill'd by beasts or suffocated by disease or casually which particularly belongs to morticina which are generally accounted unwholesome for food and comes not quite home to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things strangled in the latitude and other like instances will be met with But though most of the Greeks continue this kind of abstinence very strictly and scrupulously yet of the Westen Church it is sure that this abstinence is and long hath been disused by them So saith Balsamon on the Canon Apostol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Canon is to be noted for the Latines who cate things strangled indifferently And so again on the Canon in Trullo adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I hear also that they of Hadrianople use beasts blood with some meats And so certainly they may though others use not that liberty it being doubtless leâ—t free by Christ all meats clean and lawful being taken with thanks-giving and as rites and ceremonies so such outward observances being variable in respect of time and place and the Greek practice of no force to conclude other men To this great controversie among the Jewish Christians concerning the necessity or non-necessity of Circumcision 't will not be amisse to adde a parallel story between two eminent Jewes no Christians in Josephus Ant. l. 20. c. 2. concerning Izates king of the Adiabeni This person with his mother Helen was converted to the Jewish religion and thinking that he was not a perfect Jew unlesse he were circumcised told Ananias who had instructed him in the Jewish religion how willing he was to be circumcised This Ananias perswaded him from so doing because it might aliene the minds of his people from him and threatned that he would leave him unlesse he gave over that purpose told him that he might piously worship God that is in the Scripture phrase be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worshipper or Proselyte of the Jewes without being circumcised that religion consisted more in this then in the circumcision of the flesh that God would pardon the omission of that seale when necessity so required and consequently when such a danger as the defection of his subjects was consequent to it And by this means he quieted his mind But after this comes one Eleazar a Galilaean out of Judaea one counted very skilfull in the Law and he finding the King reading Moses's books presently thus aslaults him Doe you know Sir what injury you doe to the Law and so to God 't is not enough to know Gods commands unlesse you practise them How long will you remain uncircumcised If you have never yet read the Law which commands circumcision read it now that you may know what an impiety 't is to omit it This presently perswaded the King who went accordingly into a chamber and caused a Chirurgion to circumcise him V. 32. Prophets The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prophet in the Old Testament signifies not only him that foretelleth future events but all those who make known the will of God to those that knew it not A peculiar importance it seems it hath in the Church of Christ under the New Testament differing from Apostles on the one side and Evangelists on the other as may appear 1 Cor. 12. 28. and Eph. 4. 11. The Apostles were those peculiar persons who were by Christ designed to that office his missi or messengers with
synagogue every Sabbath and perswaded the Jews and the Greeks Paraphrase 4. And every Sabbath he preached the Gospel in the Synagogues of the Jews labouring to convince them all that were present both Jews and Grecians viz. those that were Greeks by birth but Proselytes to the Jews Religion 5. And when Silas and Timotheus were come from Macedonia Paul was note a pressed in spirit and testified to the Jewes the Jesus was Christ Paraphrase 5. Paul being extraordinarily troubled or grieved at the obstinacy of his countreymen the Jewes did his utmost to convince them that Jesus was the Messias or else he was very earnest in discourse spake very vehemently to them on this subject resolving to make it his last and upon their refusing to presse no more to leave them and preach to the Gentiles 6. And when they opposed themselves and blasphemed he shook his raiment and said unto them Your blood be upon your own heads I am clean from henceforth I will goe unto the Gentiles Paraphrase 6. And when they not only withstood him but railed or used him contumeliously he used that ordinary ceremony of shaking his shooes or other his garments noting thereby his opinion of their great unworthinesse of having the Gospel farther preacht to them and withall aboding sad consequents to them And he said unto them Having thus warned you I am free from the guilt of your destruction which will certainly come upon you I will stay no longer among you Jewes but without any scruple preach to the Gentiles of this and other cities 7. And he departed thence entred into a certain mans house named Justus one that worshipped God whose house joyned hard to the synagogue Paraphrase 7. And going out of the synagogue he went into a private house in Corinth the house of one Justus by birth a Gentile but a Jewish Proselyte 8. And Crispus the chief ruler of the synagogue believed on the Lord with all his house and many of the Corinthians hearing believed and were baptized 9. Then spake the Lord to Paul by night in a vision Be not afraid but speak and hold not thy peace 10. For I am with thee and no man shall set on thee to hurt thee for I have much people in this city Paraphrase 9 10. Fear nothing for I will be present with thee to secure thee from all harme but on the contrary preach confidently in this place considering that though some oppose yet there be many pious men in this heathen wicked city that will receive the Gospel 11. And he continued there a year and six months teaching the word of God among them Paraphrase 11. preaching the Gospel to them of Corinth and of all Achaia and farther instructing and confirming them that received it 12. And when Gallio was the deputy of Achaia the Jewes made insurrection with one accord against Paul and brought him to the judgment-seat Paraphrase 12. But the Jewes throughout the whole region of Achaia banded against him and brought him before the tribunal of Gallio the Proconsul of that province 13. Saying This fellow perswadeth men to worship God contrary to the Law Paraphrase 13. another way then what the Law of the Jewes v. 15. determines 14. And when Paul was now about to open his mouth Gallio said unto the Jewes If it were a matter of wrong or wicked lewdnesse O ye Jewes reason would that I should bear with you Paraphrase 14. See note on chap. 13. d. 15. But if it be a question of words and names and of your Law look ye to it for I will be no judge of such matters Paraphrase 15. But seeing the question betwixt you is only a verball controversie as whether Jesus be to be called and acknowledged the Messias and of names whether it were lawfull for Christians by that name or by that of Disciples c. to distinguish themselves from incredulous Jewes and concerning the law of you Jewes whether it condemn all Gentiles that are not circumcised and make it utterly unlawfull to converse with such all which are things of that nature that I understand not and of which consequently I am no competent Judge and seeing there is yet no law set out by the Emperours against Christian religion for this was in the reign of Claudius who set out an Edict against the Jewes v. 2. but none against Christians any otherwise then as they were comprehended under the name of Jewes this matter belongs not to my cognizance I will not meddle with it see note on chap. 26. a. 16. And he drave them from the judgment-seat Paraphrase 16. And he cast their enditement out of the court 17. Then all the Greeks took Sosthenes the chief ruler of the synagogue and beat him before the judgment-seat and Gallio cared for none of these things Paraphrase 17. And Sosthenes one of the rulers of the Jewish Consistory there which appeared in this complaint against Paul was by some of the natives of Corinth upon Gallio's shewing a dislike of their businesse v. 16. strucken in the court and the Proconsul took no notice of it 18. And Paul after this tarried there yet a good while and then took his leave of the brethren and sailed thence into Syria and with him Priscilla and Aquila having shorne his head in Cenchrea for he note b had a vow Paraphrase 18. who had made a vow of a Nazarite for a time not to shave his head after which expired it was the manner to cut it solemnly and accordingly so he did at Cenchrea 19. And he came to Ephesus and left them there but he himself entred into the synagogue and reasoned with the Jewes Paraphrase 19. And in his way to Syria v. 18. he came to 20. When they desired him to tarry longer time with them he consented not 21. But bade them farewell saying I must by all means keep this feast that cometh in Jerusalem but I will return again unto you if God will and he sailed from Ephesus Paraphrase 21. I will be at Jerusalem before the Passeover but after that I design with God's help to return to you 22. And when he had landed at Caesarea and note c gone up and saluted the Church he went down to Antioch Paraphrase 22. And in his journey to Jerusalem he landed not at Joppa one haven to Jerusalem but a very dangerous one but at Caesarea Stratonis as his safer landing and from thence went up to Jerusalem and visited the congregation of Christians there and having done so and there kept the feast he went thence to Antioch 23. And after he had spent some time there he departed and went over all the countrey of Galatia and Phrygia in order strengthning all the disciples Paraphrase 23. confirming and farther instructing all the new converted Christians 24. And a certain Jew named Apollos born at Alexandria an eloquent man and mighty in the Scriptures came to Ephesus Paraphrase 24. one that had a great insight
of God Joh. 12. 44. they loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory or praise of men more then of God and so God's testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise from God Joh. 5. 44. And so it seems to denote here that reward which belongs to unsinning obedience in which boasting is founded v. 27. and to which Grace as it signifies pardon of sinnes is opposed v. 24. and therefore of this all men are said to come short who are found to be sinners in the beginning of the verse Thus is glorying towards God set down as a consequent of justification by works c. 4. v. 2. V. Propitiation Some difficulty there is in this verse which must be explained by surveying the severall parts of it The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things to cover and to expiate see Note on Heb. 9. d. the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for the covering of the arke is indifferently rendred in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covering And indeed very fitly and properly both because as that place where the Cherubim or Angels of God's presence were placed was the covering of the Arke so Exod. 25. 22. God promised that in that place he would talk with Moses and give responses and shew himself propitious to the people Thus beside the many places in the Old Testament it is used in the New Heb. 9. 5. where the Cherubim of glory that is the pictures of the Angels in the manner wherein they were wont to appear that is in the resemblance of a bright cloud or glory are said to overshadow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the covering of the Arke or propitiatory And in proportion to this must the word here be rendred not propitiation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2. 2. but propitiatory Christ being now the antitype prefigured by that covering of the Arke either as Theophylact conceives in that our humane nature in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the covering or veile of his Divinity or because God exhibited and revealed himself in Christ as the Propitiatory was the place where God was wont to exhibite himself peculiarly he by whom God spake to us Heb. 1. 1. in whom the fulnesse of the Godhead dwelt bodily and on whom the Angels descended with that voice This is my beloved son c. and by whom God gave his responses to the world shewing himself propitious to them which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrating of his righteousness or mercy that here followes or shewing a way by which he will be propitiated viz. through faith in his blood not by any legal performances the condition required on our part to be performed This condition is here introduced by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive case through which is the note of a condition as with an Accusative it is of a cause and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith in his blood where the blood being the object of the faith it must signifie in concreto Jesus Christ who thus shed his blood shed it to propitiate and satisfie for our sinnes and shed it to redeem us from all iniquity in or on whom we are to believe and that is styled ver 22. in that simpler phrase yet to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of Jesus Christ Beside this the blood is also the foundation or motive of the Christian faith that which perswades us to believe and obey Christ because what he hath taught us as the will of God he hath thus confirmed to be so by signing it with his blood and so the blood of Christ is said by S. John to be one of those which testifie or bear witnesse on earth and to induce our faith of the Gospel thus testified by the effusion of his blood And in both these notions this faith is the condition on our part parallel to Christs being proposed a propitiatory on Gods part for as God exhibits himself to us in Christ demonstrates his righteousnesse or mercifulnesse and reveals himself propitious to us in putting us in a way of finding mercy entring a new covenant with us so must we believe on him thus exhibiting and revealing his Fathers will to us and observe those rules of Repentance and new life upon which he promiseth to be thus mercifull to us And accordingly this condition is here immediately subjoyned to Gods proposing Christ as a propitiatory as the condition on our part on which he so proposeth him Ib. Declare his righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here best be rendred demonstration of his righteousness and accordingly as the method of demonstrating is wont to be by the cause so here followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with an Accusative case is a note of a cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the passing by not taking notice of past sinnes the sinnes whether by Jewes or Gentiles formerly committed that is before the revealing and manifesting of God's will unto them by Christ According to that of Act. 17. 30. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking over net taking notice of that time of ignorance doth now command all men every where to repent and Wisd 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou lockest another way and beholdest not the sinnes of men that they may repent The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the direct interpretation of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon as preterition doth from remission as passing by not yet laying to their charge for punishment doth from absolving acquitting of them For though in order to their repentance and change God doth at the present so passe by their forepast sinnes as not to forsake them or shut up all waies of mercy against them but reveals Christ to them with promise of pardon for what is past if they will now obey him this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet unlesse that change be wrought and for the future approved to him there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or pardon to be expected from him This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God's forbearance or long-suffering so the word signifies c. 2. 4. in his not proceeding so swiftly and severely with sinners as to cut them off or forsake and leave them helplesse and hopelesse in their sinnes but treating them gently giving them space to repent and amend and using all effectuall means to win them to it all one with God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slownesse to punish mentioned oft in the case of Pharaoh and elsewhere And this being now God's dealing in Christ is here mention'd as the medium to demonstrate God's righteousness that is that Evangelical way revealed by Christ wherein it consists not
sentence of death capital punishment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 24. 20. judgment of death temporal Otherwhere it as clearly signifies divine and that eternal punishment as Act. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment to come that is certainly at the end of the world at the day of doom and so Rom. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment of God and so again v. 3. which v. 5. is explained to be wrath or punishment against the day of wrath so Heb. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgment joyned with the resurrection of the dead So Mat. 23. 14. and Mar. 12. 40. Lu. 20. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundant judgment which they should receive in another world when this world affords none for their Hypocrisies and Rom. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose judgment or punishment eternal is just and 2 Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose judgment that is destruction temporal here by the hand of God preparatory and prooemial to eternal lingreth not as appears by the next words whose destruction sleepeth not So 1 Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condemnation of the devil that sentence that befell Lucifer for his pride presently after his creation and so may befall the novice lifted up with pride there And therefore Hesychius from the more general usage renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's retribution or payment or rendring according to works which is sure his eternal punishment Three places there are which belong certainly to this sense which yet have been question'd by some men and denied to doe so First this in this place They that resist that is by force or violence oppose the supreme power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall receive judgment to themselves That this signifies temporal punishment which the magistrate may inflict and no more they think appears by the following words for rulers are a terror to evil works But if that argument were of force it would conclude also that no more but temporal punishment belonged to any other crime which was punishable by the magistrate for of him it is said that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister or officer of God his executioner for wrath that is punishment temporal to him indefinitly that doth evil that is every visible malefactor And so if this would conclude for the resister or rebell it would also be priviledge or protection to all other sins which the magistrate is wont to punish the chief the murtherer c. he that were hanged should not for that be damned whatever his crime were And 2 dly if that resister should escape the hand of justice here by flight c. or if he should prosper in his rebellion so that the magistrate should not be able to punish him or yet farther so as to get into the throne what judgment or punishment is that man likely to receive if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgment here signifie none but the magistrates wrath or punishment 3 dly 'T is here v. 5. concluded from hence Wherefore ye must be subject not only for wrath but also for conscience sake where wrath signifying temporal punishment v. 4. if that were all that were meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then could it not be true much lesse concluded from hence that men must be subject not onely for wrath Certainly he that resists is not subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both directly contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being subject v. 3 5. and therefore if we must be subject not onely for wrath as that signifies temporal punishment then he that resists shall receive more then wrath as that signifies temporal punishment viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgment or condemnation which must be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also for conscience sake viz. that if he doe it not it will be sinne to him wound his conscience and so binde over to that punishment that belongs to an accusing conscience or the breach of that divine law which is the rule of conscience the command of obedience v. 1. to a damning sinne if it be not timely repented of The second place thus doubted of is 1 Cor. 11. 29. He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement to himself That it doth not there signifie damnation is attempted to be proved by 3. arguments 1. by that which followes v. 30. For this cause many are weak and sickly among you and many sleep which belonging only to temporal punishment is conceived to be the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment precedent and consequently that that is so also 2 dly Because the Apostle speaks there of any one single act of this sinne which being not an habit or custome the objectors conceive not to be actually damning under the second covenant 3 dly Because v. 32. 't is said When we are judged we are chastened of the Lord that we should not be condemned c. To the first of these the answer is clear 1. that sicknesse and death though they be temporal punishments are yet divine inflicted by the hand of God not of the magistrate and 't is acknowledged that it doth seldome signifie eternal punishment exclusively to God's temporal punishments but eternal and sometimes temporal too as was said of 2 Pet. 2. 3. or eternal if he repent not and perhaps temporal if he doe or to bring him to repentance 2 dly that these temporal doe not exclude eternal punishments they may be sick and die and be damn'd also or else some being reformed by these temporal chastisements others may be damn'd also that doe not reform and that this is just with God and the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there appears v. 27. which is parallel to v. 29. whosoever shall eat or drink unworthily shall be guilty of the body and blood of the Lord that is shall be thought guilty of the greatest violation of Christ to profane and tread under feet his body and blood To the second it need not here be disputed whether one act of mortal or wilfull sin bring damnation it being as much to the present purpose that customary or frequent sinning doth for whatever mercy may belong to him that commits only one act yet if he that customarily or frequently doth it incurre damnation this will be the Apostles meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there who speaks indefinitely of the sinne as when he saith the drunkard or adulterer shall not inherit the kingdome of God and descends not to that minuter consideration what 't is that contracts the guilt of that sin As for the third objection 't is an evident confirmation of this rendring for if those that were sick c. were chastned of the Lord that they should not be condemned then sure if they had not been so chastned or not reformed by that chastning they
continued in a damning condition see note on 1 Cor. 11. f. as all other heathens did 4. But God who is rich in mercy for his great love wherewith he loved us Paraphrase 4. But God who is infinitely mercifull beyond what we can ask or think without any thing in us to invite him to it meerly out of that kindnesse of his which he bare to us as we were in that sad desolate condition of sin and misery 5. Even when we were dead in sins hath quickned us together with Christ by grace ye are saved Paraphrase 5. Hath by that power by which he raised Christ from the grave raised us out of this heathen state of all kind of impieties a state so farre from meriting any such dealing that it deserved nothing but utter desertion and therefore 't is as wonderfull an act of goodnesse and mercy in God that we are thus rescued and escaped out of that condition by the preaching of the Gospel to us see Heb. 13. c. as it was for Lot when he was by the Angel led out of Sodom and commanded to escape for his life c. 6. And hath railed us up together and made us sit together in heavenly places in Christ Jesus Paraphrase 6. And as he hath quickened us out of this spiritual death so in Christ our head he hath also in assured hope raised us up from the dead and set us with him in heaven For he sitting there which is our head we are at present not unfitly said to sit there also and shall infallibly come thither in due time 7. That in the ages to come he might shew the exceeding riches of his grace in his kindnesse toward us through Christ Jesus Paraphrase 7. By which means he hath given an eminent testimony to all ages that shall follow this of the Apostles how exceedingly gracious he is to those that live under Christianity which is called The age to come see Mat. 11. note a. by those undeserved mercies shewn unto us by giving us Christ and his Gospel to be revealed to us 8. For by grace are ye saved through faith and that not of your selves it is the gift of God Paraphrase 8. For you are delivered out of that heathen state by the meer undeserved mercy of God who might justly have left you in it without ever calling you who had so sinned against nature out of it and the preaching of the Gospel which hath been the means of rescuing you thus is a meer free undeserved gift of God the matter of the Gospel being no way to be known but by divine revelation and God having sent Christ and Christ his Apostles to make that known unto you without which you had never heard as without hearing you could never have believed such supernatural truths see Rom. 10. 17. and note on Heb. 13. c. and all this an act of Gods free will and mercifull pleasure 9. Not of works lest any man should boast Paraphrase 9. Not from any merits of yours to move God to it that so all may be imputed to him nothing at all unto your selves 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Paraphrase 10. For we are formed anew by God and as it were out of a state of nothing the heathen idolatry in which we were raised by the preaching of the Gospel to a being and a life and so are as so many new creatures of his creating on purpose that we should bring forth fruit live Christianly and that we might doe so he hath accommodated us with all things which may be any way usefull to that end 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands Paraphrase 11. And this consideration and remembrance may be usefull to you viz. that by birth or natural generation ye were originally Gentiles called the uncircumcised by the Jewes who had that circumcision in their flesh wrought by the hands of men 12. That at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world Paraphrase 12. That being then without Christ ye lived in a very distant manner from the Israelites both in respect of customes and laws but especially of the worship of God were justly detested and not permitted to live among them and for the promises made to Abraham ye were utterly strangers from them and so in the first respect you had no God nothing but Idols to worship and in the latter no kind of hope of good to entertain your selves with 13. But now in Christ Jesus ye who sometime were afarre off are made nigh by the blood of Christ Paraphrase 13. But now in stead of that great distance formerly kept an affinity and league hath been made between you see Act. 20. 39. Gentiles and Jewes and Christ's blood hath been the solemn rite by which that league after the manner of the Eastern nations which use that ceremony of blood in making leagues hath been struck 14. For he is our peace who hath made both one and hath broken down the note a middle wall of partition between us Paraphrase 14. For â—he is our peace-maker and hath joyned those two distant people into one having as it were broke down or removed that little sept or wall in the Temple that separated the court of the Jewes from that of the Gentiles and so hath laid all common brought them both into his Church to live without any discrimination of ceremonies c. 15. Having abolished in his flesh the enmity even the Law of commandements contained in ordinances for to make in himself of twain one new man so making peace Paraphrase 15. Having by his sufferings brought the Gentiles that believe to that condition that the people of God ought not to look upon them as enemies and persecute them as now the Judaizers do for neglecting the Ceremonies of the Mosaical Law and by the doctrine of the Gospel taken away the obligingnesse of the Mosaical precepts which made the conversing with the Gentiles eating their meats c. unlawfull also that so he might form them both together into one new man making an agreement or peace between them 16. And that he might reconcile both unto God in one body by the crosse having slain the enmity thereby Paraphrase 16. And having united them one to another might also reconcile them to God having by his sufferings taken away all quarrel or falling out whether betwixt God and them or especially here betwixt Jew and Gentile having died for both indifferently and thereby sealed his covenant of mercies to both 17. And came and preached peace to you which were afarre off and to them that were nigh Paraphrase 17. And
powers assist with fear and trembling the Cherubims hide their faces the Seraphims cry with trembling holy holy holy Lord c. And thus it may here have a very commodious sense so as to be answerable to those words in the second part of this speech v. 13. for God worketh in you to will and to doe of his good pleasure which is a foundation of all humility But the notion of the phrase in other places of these books seems to imply something more not onely lowliness of mind but diligence and caution and solicitude and fear of displeasing as a qualification of obedience and so fearing the Lord with all the heart and soul Deut. 10. 12. consists in keeping his commandements c. such as will be required to render it acceptable to God Thus Ephes 6. 5. Servants obey your masters with fear and trembling that is a very great fear of offending terror or trembling lest they should doe any thing amiss So 2 Cor. 7. 15. upon S. Pauls orders of severity v. 9. either delivered by Titus or made known to him by S. Paul v. 14. and so he an officer of S. Pauls sent to see how they behaved themselves under it Titus tells him of the Corinthians obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how with fear and trembling ye received him that is entertained him and his message from Paul with all readiness of obedience all diligence and fear and zeal v. 11. to approve your selves unto him Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fear signifies 1 Pet. 1. 17. with all diligence and care to approve themselves to God and so 2 Cor. 7. 1. in the fear of God is the qualification of their cleansing from all filthiness and perfecting holiness and Heb. 12. 28. as the qualification of serving God acceptably is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and fear and that back'd with the consideration of Our God is a consuming fire And accordingly the worshippers of God the pious among the Gentiles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of reverence and fear their fear signifying their sollicitude and diligence to please God wherein their piety consisted And so 1 Pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready as servants are to be at every call to give answer to every one that asks you an account of the hope in you that is to confess Christ even in persecutions and dangers with meekness and fear as with all meekness to men so with all care to approve your selves to God And thus it is here set as the qualification of godly obedience As saith he you have alwaies obeyed so c. work out with fear and trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. without murmurings disputings which are the worst evidences of an untoward obedience and so most contrary to the sincere diligence and zeale to Gods service meant by the fear and trembling V. 13. Worketh in you both to will The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that worketh being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you on one side and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his good pleasure on the other side must in reason so be interpreted as shall be most directly answerable to the exhortation given to them v. 12. of working out their own salvation with fear and trembling To which it will be consequent that as this which is done by God is done of his own free mercy without any merit of ours which may claim it from him and therefore requires not only our humility but our diligence and caution and solicitude and fear of displeasing so gracious a father who may if he be provoked by our unworthiness withdraw it from us so it is not to be conceived to be wrought by God in such an irresistible manner as that it shall be impossible for those in whom God thus works to contradict or resist his working For if it were so there could be no place for the exhortation to doe that which could not be otherwise to work out their own salvation c. To work then in us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the willing and the acting or operating is the giving us that strength working in us those abilities whch are required to our willing or working as necessary to prepare and assist us to doe either So Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts and operations being all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give to serve him Luk. 1. 74. signifies his affording that grace which enable us to serve him not which forceth or necessicateth us to doe so The Kings MS. here adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his power which as it agrees well with this sense so hath it a farther energie in it to encourage our diligence which is wont to be disheartned by the difficulty and impossibility of the task Be we never so weak and insufficient of our selves God hath all-sufficient strength and by that strength of his he worketh in us the willing and the doing and so if we be not wanting to our selves but work and work out our own salvation with all diligence we shall have no reason to complain of want of strength we are able to doe what he requires of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that strengthnethus V. 17. Offered upon the sacrifice The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the pouring out of wine upon the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effusion of wine on the sacrifices saith Ammonius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius wine poured out on the sacrifice This wine being thus offered up to God is said to chear the heart of God Iud. 9. 13. And to this S. Paul here compares the effusion of his own blood which is most fitly resembled by wine And the words that follow make the resemblance complete For the bringing in of men to the faith of Christ to the embracing and receiving the Gospel is elsewhere compared to a Sacrifice Rom. 12. 1. your bodies a living sacrifice and 15. 16. and offering of the Gentiles acceptable c. And a Sacrifice being first kill'd then dress'd and prepared by the Priests and Levites the former of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are made use of here the sacrifise and the service of their faith where their faith signifying their receiving of the Gospel the converting them is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of their faith and the farther labour bestowed upon them in the confirming and fitting them for this honourable employment of being offered up to God a living sacrifice is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service and Paul's spending his life shedding his blood in the employment is the pouring out the wine on the sacrifice Thus 2 Tim. 4. 6. speaking of his sufferings and danger under Nero 〈◊〉 〈◊〉 〈◊〉 〈◊〉
when Psal 103. the Angels are called his host 't is because they minister unto him and as it follows doe his will and so the Sun and Moon are called the host of God as those that minister unto him Thus when Isa 40. 2. it is said Their warfare is accomplished where the Old Latine reads corruptly malitia for militia it belongs clearly to the cessation of the Levitical Priesthood and so Dan. 8. 13. the Sanctuary and the host shall be trodden down and so Isa 24 21. In that day God wil visit the host of the most High the Temple in the like manner Thus in the New Testament the weapons of our warfare 2 Cor. 10. 4. the instruments of the exercise of our Apostleship the Censures of the Church c. and 2 Tim. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Souldier of Christ that is minister and v. 4. I have fought a good fight executed the office of my Apostleship as I ought to doe And just so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of Evangelist first then Bishop as he ought CHAP. II. 1. I Exhort therefore that first of all note a supplications prayers intercessions and giving of thanks be made for all men Paraphrase 1. In the first place therefore I advise thee and all the Bishops under thy Metropolis that you have constant publick offices of devotion consisting first of supplications for the averting of all hurtfull things sins and dangers secondly of prayers for the obtaining of all good things which you want thirdly of intercessions for others and fourthly of thanksgiving for mercies already received and all these not only for your selves but in a greater diffusion of your charity for all mankind 2. For Kings and for all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty Paraphrase 2. For the Emperors and rulers of Provinces under them to whom we owe all our peaceable living in any place in the exercise of religion and vertuous life and therefore ought in reason to pray and give thanks for them 3. For this is good and acceptable in the sight of God our Saviour Paraphrase 3. For this God under the Gospel approves of and requires at our hands 4. Who will have all men to be saved and to come unto the knowledge of the truth Paraphrase 4. In proportion to the example which he hath given us in himself who earnestly desires the good of all mankind and useth all powerfull means to bring them to reform their former wicked lives and now to entertain the Gospel 5. For there is one God and one Mediator between God and men the man Christ Jesus Paraphrase 5. For it is but one God that is Creator of all who consequently designes and wills the good of all and so likewise but one Mediator and peace-maker between God and man even he that hath taken our common nature upon him and in it died for all those whose nature he assumed even Jesus Christ 6. Who gave himself a ransome for all to be testified in due time Paraphrase 6. Who died to redeem all men and rescue them out of their evil waies laying down his life pouring out his blood in our stead and thereby gave also a testimony of the truth of his doctrine thus sealed with his blood in the time appointed by God and foretold by the prophets as the season for the working this great work 7. Whereunto I am ordained a preacher and an Apostle I speak the truth in Câ—rist and lie not a teacher of the Gentiles in faith and verity Paraphrase 7. Which doctrine of his hath been intrusted to me to divulge and preach unto all men Gentiles as well as Jewes Christ knows that I speak the truth whose commission it were very unsafe for me to feigne that I might be the Apostle and Bishop of the Gentiles to make known and administer the Gospel of Christ among them faithfully and truly without concealing or adding any thing 8. I will therefore that men pray every where lifting up note b holy hands without wrath and doubting Paraphrase 8. These directions then I give to all both men and women first to men that as the Jewes wash'd their hands before they lifted them up at the altar Exod. 40. 32. Psal 26. 6. so should all Christians pray not onely in Jerusalem but any where else with innocent hearts without any anger or malice see note on Mat. 15. e. quarrels or dissensions preserving the bond of peace the one lip Zeph. 3. 9. among all 9. In like manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered haire or gold or pearls or costly array Paraphrase 9. The second direction I give for women that they come to the assemblies and pray in like manner as was said of the men ver 8. and that they doe it in such attire as is decent accounting modesty and sobriety the greatest ornament that they are capable of and not seting themselves out vainly and with ostentation in curious dressings of hair in embroidery or jewels or other waies of sumptuous attire 10. But which becometh women professing godlinesse with good works Paraphrase 10. But in stead of them to adde to modesty and sobriety v. 9. the richer embroidery and jewels of all good works charity to others which becomes Christian professors infinitely better than those other waies of expense upon fine clothes c. 11. Let the woman learn in silence with all subjection Paraphrase 11. And of the woman I farther command that she be content to learn and to exercise obedience and subjection to those who are placed over her both in the Church and at home 12. But I suffer not a woman to teach nor to usurp authority over the man but to be in silence Paraphrase 12. And that she neither undertake to teach in the Church nor at home to have any authority over her husband but to be obedient and meek and still in both those capacities 13. For Adam was first formed then Eve Paraphrase 13. According to the type which God gave in this matter in the first creation forming Adam the man first then the woman out of him to denote her subordination to and dependence on him 14. And Adam was not deceived but the woman being deceived was in the transgression Paraphrase 14. And there is little reason that this course which was then setled should since be changed certainly no reason to be fetched from Adam's sin and fall for the guilt of that lay especially upon the woman for before Adam was deceived or Adam being not deceived the woman being first cheated her self by the serpent was the cause and beginning of sin and ruine on all mankind 15. Notwithstandig she shall be note c saved in child-bearing note d if they continue in faith and charity and holiness with sobriety
offered every year anew on the day of expiation thereby commemorating not only the sins committed that year since the last day of expiation but their former sins again for which they had foremerly sacrificed at the time of committing of them and to typifie that one true sacrifice of Christ that alone is able to do the work for all our sins 4. For it is not possible that the bloud of bulls and goats should take away sins Paraphrase 4. For the truth is it is not in the power of any sacrifice of any beast to take away the guilt of sin or purifie the conscience 5. Wherefore when he cometh into the world he saith Sacrifice and burnt-offering thou wouldst not but a body hast thou prepared me Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world God's despising of those legal sacrifices is mentioned and all that is thought fit to be depended on in order to obtaining pardon for sin is the body of Christ God giving him a body and designing that to crucifixion fitting it for the Crosse as the servants car for the door-post Deut. 15. 17. to which it was to be nailed on which ground of similitude it is that in stead of opening or boaring my ear in the Psalmist t is here framing him or fitting him a body see Note on 2 Cor. 13. c. and so decreeing that to be the perfect and complete sacrifice which was to supply the defects of all the rest 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure Paraphrase 6. And then he adds in the name of Christ speaking to God his Father The offerings of legal sacrifices I know are not acceptable in thy sight or able to reconcile thee to sinners 7. Then said I Lo I come in the volume of the Book it is written of me to doe thy will O God Paraphrase 7. Therefore I that is Christ come according to what he had undertaken and bound himself by bond to his Father in order to that great work of our redemption to perform whatsoever thou my God shalt require of me 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldst not neither hast pleasure therein which are offered by the Law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second Paraphrase 8 9. By which place of the Psalmist Psal 40. it is clear that the sacrifices appointed by Moses's Law are not of any force with God but onely the sufferings and death of Christ the first being in that place wholly renounced and disclaimed and onely the second set up 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Paraphrase 10. And by this gracious will of God which Christ came to perform in the body which God prepared for him v. 5. by offering that body once for all and not by those legal sacrifices which were oft repeated all our sins are explated see note on c. 9. e. and we received into Gods favour as many of us as by performing the condition of sincere obedience still required of us are rendred capable of that great benefit purchased for us by the sufferings of Christ 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Paraphrase 11. Again under the Law the high Priest was wont every year once see c. 7. 27. on the great day of expiation to officiate and offer up yearly the same kinds of sacrifices bullocks c. none of which have power to free the conscience from the guilt or the offender from the punishment of sin 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Paraphrase 12. But Christ having by his own death made one complete sacrifice which will suffice for the sins of all the world without need of repeating it sealing to all that shall ever liveâ— a covenant of mercy and remission upon repentance hath ever since continued at the right hand of God and shall doe so for ever 13. From henceforth expecting till his enemies be made his fooâ— stool Paraphrase 13. Exercising his regal office in mens hearts and meaning to exercise it also over sin and death it self in abolishing or subduing them both in the resurrection 14. For by one offering he hath perfected for ever them that are sanctified Paraphrase 14. For that one offering of his in his death hath done the whole work once for all completely for all obedient Christians all sanctified disciples of his that having the intercession of Christ in heaven the senâ—ing the Spirit c. adjoyned with it which are the grounds of furnishing us with all grace c. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before 16. This is the covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember no more Paraphrase 15 16 17. And of this the Scriptures of the Old Testament doe testifie for after he had premised as the first thing promised in his covenant the writing his laws in their hearts and on their minds and revealing his will and giving them his sanctifying grace for the reforming of their wicked lives he then adds as a second part of his covenant the free pardon of all the sins and transgressions of their former life whatsoever they have been 18. Now where remission of â—hese is there is no more offering for sin Paraphrase 18. And this being done once for all there is no need of any farther sacrifices or Judaical observances for which some of you doe so zealously contend 19. Having therefore brethren boldness to enter into the holiest by the blood of Jesus Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced and the benefit of it being to us so great even to give us liberty see Joh. 7. a. to approach unto God in prayer and apprehension of his promises to have title to heaven it self through what Christ hath purchased for us 20. By a new and living way which he hath consecrated for us through the veile that is to say his flesh â— Paraphrase 20. Which confidence and liberty to enter he hath helped us to by a way never known before and that a clear or living way in opposition to the dead shadows and rudiments under the Law which I say he hath helped us to by passing himself from the outer to the inner tabernacle from this life to another breaking through the veile or partition between them that is through his flesh being
of Abels firstlings in his sacrifice So that all these four possible notions of the words are in effect but two the first and the third referring to that of Abel and his own blood shed by Cain and the second and fourth to the blood of the cattel in his sacrifice And which of these is now to be preferred is the onely difficulty That the first should be it the authority of the Greek Commentators and others would incline and the manner of the Scripture-style in many places using words and phrases which must be supposed to signifie much more then their natural importance affords see Note on Mat. 12. e. may help to perswade it For thus it may then be explicated very commodiously That whereas the blood of Abel the first that ever suffered called for nothing but vengeance on the murtherer the blood of Christ quite contrary wise called for mercy on his very crucifiers and on all the world of men besides and so spake as good things as Abels did ill cryed as loud for pardon as his is said to do for vengeance But if we consider the design of the whole Context which is the comparing the state and oeconomie under the Law and before Christ with that now after or since his coming and the preferring the latter infinitely beyond the former we shall then have great reason to incline us to accept the second sense that the sprinkling of the blood of Christ that sacrifice of his upon the Cross had infinitely more efficacy in it and that devolved to us to obtain Gods acceptance then that sacrifice of Abels the first great type of that shedding the blood of Christ this lamb of God is affirmed in the Scripture to have had That this sacrifice of beasts offered by Abel should here be mentioned with Christs sacrifice of his own body on the Cross the reason is evident because all the sacrifices of beasts not onely under the Law but before it among the Patriarchs before and after the Deluge were all types of Christs one perfect sacrifice And Abels being the first of these recorded in Scripture and attested to have had much of Gods acceptation particularly more then Cains see Heb. 11. 4. is therefore the fittest to be insisted on in this place And that Christs blood is said to speak better things then that and so then any other blood in sacrifice is agreeable to Heb. 9. 13 14. For if the blood of Bulls how much more the blood of Christ and ver 22 23. And almost all things are purged by blood It was necessary therefore that the heavenly things themselves should be purged by better sacrifices then these And accordingly in the antient Liturgies and in the Canon of the Mass now in use when the Bread and Wine is consecrated into the Sacrament of the body and blood of Christ the prayer makes mention of Abels sacrifice and Melchizedeks offering chusing out those two as the most antient and eminent types under the Old Testament of this sacrifice of the blood of Christ commemorated in that Sacrament This and much more which if it were needfull might be added to this purpose will make it reasonable to have annex'd this latter sense to the former more ordinary if not to prefer it before it V. 25. Spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of a special signification nothing Divine revelation either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice from heaven or any other way So Mat. 2. 12 22. revelation of God's will by dream and Luk. 2. 26. by that or some other such way and Act. 10. 22. a revelation by an Angel So of Moses Heb. 8. 5. and here of Noe ch 11. 7. and Rom. 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that voice from heaven to Elias 1 Kin. 19. 12. Hence faith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giving of the law and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles or divine speeches agreeable to the known notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oracle of God According to which notion of the word it is here to be rendred not speaking simply but speaking from God delivering oracles warnings or precepts from him CHAP. XIII 1. LET brotherly love continue Paraphrase 1 2 And for particular directions of Christian life I shall commend these unto you at this time in respect of your present state Be kind unto all Christians not onely those of your own nation Jewes but to any of all country strangers so called or aliens let not the Christian vertue of hospitality to strangers be strange to you for by the practice of that Abraham and Lot Gen. 18 and 19. received Angels into their houses unawares 2. Be not forgetfull to entertain strangers for thereby some have entertained Angels unawares Paraphrase 2. And for particular directions of Christian life I shall commend these unto you at this time in respect of your present state Be kind unto all Christians not onely those of your own nation Jewes but to any of all country strangers so called or aliens let not the Christian vertue of hospitality to strangers be strange to you for by the practice of that Abraham and Lot Gen. 18 and 19. received Angels into their houses unawares 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body Paraphrase 3. Have that compassion to prisoners that sense of their sufferings as you would have if you were in the same condition with them relive and rescue those that are under any affliction as men that know and confider your selves to be in the same frail humane estate subject to all that befalls any man 4. Marriage is honourable in all and the bed undefiled but whoremoâ—gers and adulterers God will judge Paraphrase 4. And whereas the Gnosticks pronounce marriage unlawfull but indulge to all unnatural lusts doe ye look on marriage not onely as lawful but as honourable instituted by God onely take care that you make use of it as a fortification against all unlawful lusts For fornication of what sort soever which the dislike of marriage brings many to and adultery which is the violation of marriage are sins that will be severely punished by God 5. Let your conversation be without covetousnesse and be content with such things as ye have for he hath said I will never leave thee nor forsake thee Paraphrase 5. And in such times especially as these of persecution there is no temper so fit for you to be furnished against as that of covetousnesse whatever God at present allows you be ye fully satisfied with that For what God said to Josuah of the Jewes he saith to all true Christians of whom those were the type that he will by no means utterly destitute them and so they have no need of that fear which
to omit any season of charity or supply to any brothers wants that can at any time be offered to you for this is of the same nature and obligation with the former All such are offerings to God very acceptable to him whatsoever yet doe to one of these little ones ye doe unto him and required now of us under the Gospel as our only Christian sacrifice 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may doe it with joy and not with grief for that is unprofitable for you Paraphrase 17. Obey those that are set to rule you in your several Churches the Bishops see note a. whose whole care is spent among you as being to give an account of your proficiency in the Gospel And by your submission to them doe ye endevour to make their task as easie and sweet as you can that they may have joy not sorrow in the execution of it for 't will be small benefit to you that they have no comfort in the discharge of their office toward you and as long as they doe it sadly cannot doe it so effectually as otherwise they might 18. Pray for us for we trust we have a good conscience in all things willing to live honestly Paraphrase 18. I beseech your prayers for me and my fellow-labourers in the Gospel which in all reason you ought to afford us as your reward of our sincere labour and industry for your good wherein we have confidence of our selves that we have discharged a good conscience 19. But I beseech you the rather to doe this that I may be restored to you the sooner Paraphrase 19. And one thing I most earnestly desire you to pray for us that I may come to you the more speedily 20. Now the God of peace that brought again from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant Paraphrase 20. Now our God which delighteth in the peace and unity of Christians that raised Christ from death to life Christ that great pastor and ruler of his Church who that he might shew himself a good shepheard laid down his life for us and therewith is now as the high priest was wont entred into heaven 21. Make you perfect in every good work to doe his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Paraphrase 21. Incline and prepare your hearts for all Christian performances particularly that of peace and concord enabling and exciting you to doe whatsoever will be acceptable in his sight now according to the commands of his son Jesus Christ God blessed for ever Amen 22. And I beseech you brethren suffer the word of exhortation for I have written a letter unto you in few words Paraphrase 22. But I beseech you as you tender your endlesse good that ye embrace and make use of that good advice that I have given you in this brief Epistle against defection from Christianity 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you Paraphrase 23. freed from prison 24. Salute all them that have the rule over you and all the saints They of Italy salute you Paraphrase 24. the Bishops of your several churches and all the flock under them The Christians that from several parts of Italy are in this place send you greeting 25. Grace be with you all Amen Written to the Hebrews from Italy by Timothy Annotations on Chap. XIII V. 4. Marriage is honorable The main difficulty here is what Verb is here to be understood and taken in for the clearing the construction It may possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is then the onely remaining difficulty will be what shall be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be mostfitly rendred in all whether denoting all things that is all respects or all men that being of several ages or of several qualities are yet capable of marriage or whether as Theophy lact addes in all times of persecutions or of release from persecutions or whether according to the promiscuous use of prepositions in these writers particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft taken notice of inother places it be to be rendred among all that is among all men noting the general estimation opinion of all men of all nations whether Heathens Jewes or Christians among all whom save the Gnostick-hereticks then newly sprung up marriage had been look'd upon with honor This might easily be shewed out of the Jewish writers and customes Marriage and procreation was the means of taking away their reproach and so a note of peculiar honor among them So likewise among the Heathens the Lacedemonians law appointed a mulct first for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmarried then another for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that married late as the third and the severest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for marrying ill See Aristo's Commentaries in Stobaeus And Musonius in his book whether marriage be any hinderance to Philosophers hath discoursed it at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that marriage is a great and desirable thing as being the beginning of the constitution of families cities kingdomes the onely lawful means of continuing the world and that therefore the Gods have taken special care of it Juno Cupid and Venus and consequently that it is unreasonable to affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is any sort of men philosopher or other for whom this is not convenient See Hierocles also as he there is set down in Stobaeus out of his tract on this subject And plenty of the like observation we have among the antient Romans who have injoyed great privileges by this of marriage and propagation the jus trium liberorum the privilege which they had that had gotten three children in lawful marriage is famously spoken of among them And accordingly to these premisses this sense will be very perfect truth Marriage is honerable among all men Jewes Heathens and Christians also among whom Christ hath lest it in the same dignity in which he found it having instituted nothing to the prejudice of lawful marriage but as Theophylact addes looking upon it with honor as that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserves men and women in sobriety and continence or abstinence from all unlawful pleasures All which being granted and supposed to be most true yet it seems most probable from the Context that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let be in the Imperative is the Verb which is here understood Let marriage be honourable among all and let the bed the marriage-bed be undefiled or simply the bed whether in or out of marriage so as to contain the monial as well as conjugal chastity proportionable to
an expresse signification what was the designe of sending the Visions to the Churches viz. to fortifie them by that consideration Proceeding therefore by these degrees it presently appeared by demonstrable evidences that the first part of that which was thus suddenly to come to passe was the illustrious destruction of the Jewes which was also of all things imaginable the surest and opportunest comfort and fortification to the Christians at that time who were virulently persecuted by them and indeed as Tertullian saith owed the beginning of all their persecutions to the Jewes This appeared first by the latter part of the seventh verse of the first chapter where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as pierced Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the tribes of the land most clearly denote the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or the land hath been often shewed to signifie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land among the Jewish writers see Note on Mat. 24. b. whose wailing there mentioned in the very words that are used Mat. 24. 31. was to be for the miseries that came upon them Jam. 5. 1. For although some few words in this seventh verse as the looking on him whom they had pierced would seem to make that seventh verse parallel to that of Zach. 12. 10. and so that it should belong to the contrition or repentance of the Jewes for the crucifying of Christ as that seems to doe and if it doe may have had its completion at several times in many thousands of that nation see Act. 21. 20. about three thousand being converted in one day Act. 2. 39 and 41. yet the whole frame of the words of this seventh verse together Behold he cometh with clouds and every eye shall see him and all that had pierced him all the tribes of the land shall mourn over or upon him doth much more fully agree with the like words Mat. 24. 30. where in the destruction or the coming of the Son of man to this destruction of the Jewes we have these words And then shall all the tribes of the land mourn and shall see the Son of man coming in the clouds of heaven with power and great glory which clearly belongs to the destruction of the Jewes To which I shall only adde that because that royal coming of Christ consisted of two parts to destroy the impenitent Jewes remarkably and as remarkably to rescue or save the penitent believers and therefore in that pace of Matthew it follows v. 31. and his Angels shall gather the elect c. which belongs to that delivering of the penitent Christian Jewes therefore that also of the Jewes repenting for the crucifixion of Christ that is of those Jewes that at any time did repent may here be taken in in the richnesse of this divine writing and so the ordinary sense of the word in Zachary also will not be left out by this interpretation which applies this verse to the destruction of the Jewes So c. 6 9 10 11 the souls beneath the altar that crie for vengeance of all the blood that was shed in the land is just parallel to that of Mat. 23. 35. that on the Jews of that generation should come all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood that had been shed on the land c. And accordingly all the rest of that sixth chap. of the great earthquake the sun become black and moon as blood and the stars falling from heaven c. are the very particulars mention'd in the immediate subsequent discourse of Christ Mat. 24. So most especially c. 11. 8. that the scene of these tragedies is the city where our Lord was crucified that is certainly and literally Jerusalem called Sodome there but that only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystically or spiritually or in the vision as the text specifies So saith S. Jerome Hierusalem ex eo tempore non appellatur civitas sancta sed sanctitatem pristinum nomen amittens spiritualiter vocatur Sodoma Aegyptus Jerusalem is called Sodom and AEgypt referring to that place of Apoc. c. 11. which must therefore in his opinion be understood of Jerusalem And so that Comment which Bishop Tunstall set out for S. Ambrose's interprets the sixth chap. to be meant of the Jewes And in Arethas on c. 6. 12. concerning the earthquake we find these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some expound this tropologically of Vespasian's siege where the thing of which he makes doubt in that interpretation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figurativenesse of the speech whereas perhaps it may be understood of real earthquakes see Note on c. 6. f. but he objects not against the interpretation or application of it to those times of Vespasian and the Jewes So Rupertus Tuitiensis interprets that chapter of the Jewes and I shall not need make use of the suffrages frages and consent of many more who have been forced to acknowledge that truth But I must suppose that it will be objected and pretended that this destruction of Jerusalem was past at the time of John's receiving and writing this Vision because ' t is affirmed by Eusebius out of Irenaeus that t was received or seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of Domitian's reigne To this I might reply from the opinion of S. Augustine some others that these Visions were not all predictions of what was future but the description of what had passed from the first coming of Christ and from venerable Bede that John recapitulates from the suffering of Christ and Rupertus Tuitiensis that the Apocalypse comprehends what had been what is and what should be the state of the Church and this to very good purpose by what was past to confirm Christians in what was future and now farther to be declared And 't would be no great objection against this that 't is all set down as a prophecie for 't is no new thing for prophecies sometimes to speak in the future tense of things that are past as Dan. 7. 17. These great beasts which are four are four kings which shall arise out of the earth where yet the Chaldaean Monarchy was long before risen and now near expiration But to passe this over I answer more distinctly to the testimony of Irenaeus First that what he affirms concerning John's vision at the end of Domitian is not of all but particularly of that Vision of the number of the beast c. 13. 18. Thus will Eusebius's words be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the name of Antichrist ought to be proclaimed openly now it would have been declared by him that saw the revelation for it was not seen any long time agoe Where 't is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen may belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the beast as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared did And that it
and other Christians afterwards whom they persecuted also and caused many to be put to death Luke 21. 12. 11. And white robes were given unto every one of them and it was said unto them that they should rest yet for a little season until their fellow-servants also and their brethren which should be killed as they were should be fulfilled Paraphrase 11. And this crying of their blood for instant justice was at the present answered with giving them white robes acknowledgements of their constancy and perseverance in suffering and consequently a present state of blisseful reward this revenge of their blood being for a while for some few years deferred till all the blood-guiltinesse of these Jews should be filled up all the other Martyrs slain James the Bishop of Jerusalem c. and then should the vengeance come on these impenitent obdurate persecuters see c. 7. 9 10 c. 12. And I beheld when he had opened the sixth seal and lo there was a note f great earthquake and note g the Sun became black as sackcloth of hair and the Moon became as blood Paraphrase 12. And at the opening of the sixth seal in that roll there was a representation of Eclipses of Sun and Moon c. figuratively to expresse great destructions Ezek. 32. 7. Isa 13. 20. Joel 2. 10. and 31. and ch 3. 15. 13. And the stars of heaven fell unto the earth even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind Paraphrase 13. And the same was again signified by an appearance of falling starres dropping down as the withered figges those that are of a second spring and come not to be ripe that year but hanging on the tree in the winter are frost-bitten and with a great wind are shaken down and fall from the tree Is 34. 4. 14. And the heaven departed as a scroll when it is rolled together and every mountain and island were moved out of their places Paraphrase 14. And by the appearance of great black gloomy clouds covering the whole face of the sky not a star to be seen any more then the writing is discernible in a roll folded up see note on Luk. 4. a. and by the earthquakes ver 12. whereby many hills and islands were moved out of their places Is 34. 4. 15. And note h the Kings of the earth and the great men and the rich men and the chief captains and the mighty men and every bond-man and every freeman note i hid themselves in the dens and in the rocks of the mountains Paraphrase 15. And the governors and great ones of several degrees of power among the Jews the Generals of the several factions among them and every meaner person of all sorts appeared in the vision to be in an horrible consternation 16. And said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb Paraphrase 16. And the guilt of the blood of Christ and Christians which they had shed and of which they wish'd that it might fall upon them and their children now fell upon them made them fly into vaults or caverns under grounds and into walls according as it really fell out and as it was foretold by the Prephets Is 2. 19. Hos 10. 8. and by Christ Luk. 23. 30. 17. For the great day of his wrath is come and who shall be able to stand Paraphrase 17. As seeing this inevitable vengeance now falling on them Annotations on Chap. VI. V. 4. Kill one another The great intestine broils among the Jewes those especially of the Seditious and the Zelots are at large set down by Josephus l. 4. and l. 5. De Bel. Jud. so great saith he that Vespasian on purpose deferred the siege of Jerusalem that they might more easily be destroyed by their own then by the Roman's swords see Luk. 21. 10. Thus about the twelfth of Nero when Florus crucified beside great multitudes of the ordinary sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius out of Josephus many myriads of the most honourable among the Jewes there was saith he first in Caesarea then in all Syria such a disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrible tumult of those that dwelt in the countrey against those that inhabited the cities invading and laying them wast in a most hostile manner that one might see whole cities full of unburied carcasses old men and children thrown dead together women shamelesly uncovered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Province full of inexpressible calamities And the observation is once for all Eccl. Hist l. 2. c. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditions and warres and mischievous projects one upon the neck of another never left the city and all Judaea till at last the siege came upon them And at that very time when it came three factions there were on foot among them under three commanders Eleazar John and Simon And though Tacitus say that the approach of their enemy gave them peace one with another yet Josephus that was an eye-witnesse relates it much otherwise only that the three factions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were divided into two by the oppression of the third John upon the day of unleavened bread sending some into the Temple under pretence of sacrificing which kill'd Eleazar and butcher'd his party and seised upon the Temple where before Eleazar and his Zelots had fortified themselves And however though the seditious joyn'd a while to repell the enemy yet they soon returned to their former feuds and one faction fighting against the other the weight and smart of both fell upon the communalty who were plunder'd by each of them More of these civil combustions and the fearfull effects of them we read of most notably in the time of the siege when the scarcity began to pinch the besieged then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broke into all houses tormented the possessors to bring out their provision When mothers saith he snatch'd victuals out of their babes mouthes in came the seditious and snatch'd it out of theirs and catching up the children which held fast the bits in their mouthes and would not let them goe they dash'd them against the ground Those that to prevent them eat up what they had before they could come to them they used with most horrid cruelties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking themselves to be injured by them who thus rob bed them of their prey And those that were ready to die through the famine they would yet search more strictly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they should have some food in their bosome and only make as if they were famish'd when they were not and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrible waies of torment did they use to find out food And so true is that which is here said of their killing one another that saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would run through those
more but the sin of slaying the Christians and the vengeance that in justice from God and by the promise of Christ was due to it And the whole passage seems to allude to 2 Esdr 4. 35. where the souls of the righteous ask in their chambers saying How long c. and the answer is as here By measure hath he measured the times c. and he doth not stirre them till the said measure be fulfilled and ch 15. 8. Behold the innocent and righteous blood crieth unto me and the souls of the just complain continually and therefore saith the Lord I will surely avenge c. And so here the great persecutions and slaughters of the Christians wrought by the Jewes added to their crucifying of Christ provoked God's vengeance on them which should shortly be poured out in fury they still going on to slay more James the Bishop of Jerusalem known by the name of the Just and others whose slaughters by their own confession brought down that fatal destruction upon them V. 12. Great earthquake Of the great earthquakes in divers places saith S. Luke which were both in Asia and at Rome see Eusebius in Chronico in the time of Nero and Baronius An. Chr. 68. Neronis 12. and so also of the Eclipse of the Sun and of a starre or comet like a sword that stood over the city and continued a year and of a great light that shined about the Altar and the Temple at nine of the night upon the feast of unleavened bread for half an hour together and of Meteors that were seen through all the region and of an apparition in the clouds of chariots and troops of armed men encompassing the city and many the like see Eusebius Eccl. Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigies manifestly fore-signifying the approaching desolation and sermons as it were of God himself which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signe of the Son of man appearing in heaven Mat. 24. 30. And among these Meteors the falling starres that are here described v. 13. would go for no great rarity But Arethas mentions some of the ancients who interpret this earthquake here tropologically of Vespasian's siege of Jerusalem and so it may well be understood and by analogie all the rest also See Note g. Ib. The Sun became black That the blacknesse of the Sun and bloodiness of the Moon and the falling of stars from heaven upon the ground have a literal interpretation of which they are capable so as to note prodigies in the heavens Eclipses and Meteors c. there is no doubt But yet here they are sure brought to signifie something else For if these words be compared with Mat. 24. 29. to which they are perfectly parallel it will appear that they are not a setting down the prodigies before the siege of Jerusalem but that that being set down v. 15. the darkning of the Sun c. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after that tribulation or pressure All the question is whether these here be only a general representation of slaughters and blood-shedding which because when they are excessive they may cause clouds and meteors in the aire are by some thought to be so express'd ordinarily in the Prophets or whether they may not signifie the falling of these judgements upon the Civil and Ecclesiastical state represented by Sun and Moon and the whole multitude of that people signified by the stars of heaven And the latter of these seems the more probable see Note on Mat. 24. n. for thus in the Prophets of the Old Testament it is ordinary as when we read for the iniquity of the people is the land darkned and the like that is the glory and lustre of it destroyed An eminent example directly parallel to this we have Isa 34. 4. All the host of heaven shall be dissolved and the heavens shall be rolled together as a scroll and all their host shall fall down as the leaf falleth off from the Vine and the falling figg from the figge-tree and my sword shall be bathed in heaven And all this but a representation of God's judgements upon Idumaea as in the next words it followeth And so the host of heaven Dan. 8. 10. is set to denote the Jewes which being supposed the starres that here fall will be the common people or multitude of that whole Nation all express'd distributively in the words that follow v. 15. the Kings and great ones and the rich and commanders of thousands and the mighty and every servant and freeman see Note on Chap. 8. c. V. 15. The Kings of the earth That this prophecy belongs to the Jewes hath been cleared by other evidences and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated the Kings of the land and signifie in this place those that had or assumed to themselves the greatest authority among them and not in any stricter sense Kings or Heads of the people for that notion is not appliable to any that were at Jerusalem at this point of time to which this Vision refers see Note i. And proportionably must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great men denote the principal that were then in the city And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the commanders or officers in their armies the leaders of the several factions as will appear Note i. being elsewhere used for Roman officers of their militia And then the rich men the bond-man and the free-man make up all that were in Jerusalem at this time express'd as 't is the fashion of the Scripture by the several sorts of them Ib. Hid themselves in the dens This hiding themselves in dens or caves is an expression of a great fear and consternation and the thing that was foretold by S. Luke c. 21. 26. Men despairing for fear and for the expectation of the things that were a coming on that people and this there immediately attending the Gentiles treading down of Jerusalem ver 24. This makes it not so fit to apply it to their flying to the mountains which was before the siege or to those fears that were produced by the prodigies the forerunners of the destruction such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promiscuous noise or voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us remove thence which was generally thought to signifie the departure of God from the Temple adytis arÃsque relictus for this still was before the destruction but the passage to which this most punctually relates is that in the very time of destroying the city by Titus For when the Temple was burnt and the Priests hanged up and upon an affront offered to Titus refusing to relieve or take quarter from him the souldiers were permitted to plunder and fire all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious go to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Palace where many had laid up their wealth drive out
least of ten persons At the proportion of ten to a sacrifice the number of those that did partake of these sacrifices must be 2556000. 2 dly it must be remembred also that none had to do in those sacrifices but those which were pure and clean at that time and therefore besides this number of these that did partake of them it must be resolved that there was a very great number more which did not partake all the leprous all the women that were under any pollution all the men to whom any thing in like manner had befaln in the night all that were under any infection c. these were excluded from that former number in the account must be added to it then 't will appear what a small number this was of 144000. out of all Judaea in proportion to the whole people at that time not above a thirtieth part at the highest valuation imaginable perhaps a yet farre more disproportionable number Here if it be demanded why the tribe of Dan is not numbred among the tribes and Levi is the answer for Levi will be clear That though that tribe had no part in the division of the land so could not be numbred there yet in Christ their portion was as good as any and therefore were not here to be omitted As for the tribe of Dan it may be because long before that time that tribe was either destroyed or brought very low say the Jewes and so indeed it appears that it was not numbred among the rest of the Tribes in 1 Chron. 2. or the following Chapters V. 10. Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation is the word which most properly signifies this deliverance of them that are said to be sealed that is of the penitent Jewes or sincere orthodox Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant see Rom. 11. 26. and Note on Rom. 13. b. and then the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation to God will be obvious the imputing this deliverance to God acknowledging it his special act giving him all the praise and honour of it CHAP. VIII 1. AND when he had opened the seventh seal there was note a silence in heaven about the space of half an hour Paraphrase 1. And after these six rolls and seals c. 6. containing the several previous judgments that were to fall on the unbelieving Jewes and the prodigies foregoing and predictions of utter destruction that should fall upon them follows now the seventh roll and seal and on the opening of that there was a representation of the service in the Temple at the time of offering incense For first I perceived an universal silence for half an hour that is the people praying by themselves silently in the court as they are wont to doe while the high priest is offering in the sanctuary 2. And I saw the seven Angels which stood before God and to them were given seven note a trumpets Paraphrase 2. And the seven Angels or officers that waited on God chap. 1. 4. like so many priests in the Temple sounded their trumpets 3. And another Angel came and stood at the altar having a note a golden censer and there was given unto him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne 4. And the smoak of the incense which came with the prayers of the saints ascended up before God out of the Angels hand Paraphrase 3 4. And another Angel as the high priest offered up the incense with which the people's prayers are supposed to ascend to God By this signifying the prayers of all faithfull people persecuted by these obdurate Jewes to have come to God's ears and to have found admission there 5. And the Angel took the censer and filled it with fire from the altar and cast it into the earth and there were note b voices and thundrings and lightnings and an earthquake Paraphrase 5. And as an effect or consequent of that that is of that persecution and their prayers for deliverance not for this vengeance it is that the Angel fills his censer with fire from the altar of burnt-offerings that is with the wrath of God so oft exprest in the Prophets by fire and that wrath consuming such as the fire that consumed the burnt-sacrifice totally and cast it upon all Judaea and the effects of that were voices and thunders that is noise of thunders and lightnings and earthquake that is great heavie suddain wasting judgments upon that people represented here in general but particularly set down in the consequents of the sounding the seven trumpets 6. And the seven Angels which had the seven trumpets prepared themselves to sound Paraphrase 6. Then the seven Angels set their trumpets to their mouths every one and were ready to blow and did so one after another each of which hath a several signification in it 7. The first Angel sounded and there followed hail and note c fire mingled with blood and they were cast upon the earth and the third part of trees was burnt up and all note d green grasse was burnt up Paraphrase 7. And when the first sounded I saw falling upon Judaea hail and fire mingled with blood a fit embleme of seditions and commotions and they sell upon Judaea and wasted it in a bloody manner And the obedient meek pious Christians that would not joyn with them in their seditious practices were terribly plunder'd and wasted by them And this fell heavily upon the Tetrarchate of Abylene see note b. on chap. 7. as well as upon Judaea 8. And the second Angel sounded and as it were a great mountain burning with note c fire was cast into the sea and the note e third part of the sea became blood Paraphrase 8. And upon the second Angels sounding there was another representation of a great multitude of the same or like seditious persons rising in Galilee and the suppressing of them cost a great deal of blood consumed a great multitude of Galilaeans 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed Paraphrase 9. Made a great destruction of men and vastation of the most eminent cities there see note e. 10. And the third Angel sounded and there fell a great starre from heaven note c burning as it were a lamp and it fell upon the third part of the rivers and upon the fountains of waters 11. And the name of the starre is called note f Wormwood and the third part of the waters became wormwood and many men died of the waters because they were made bitter Paraphrase 10 11. And upon the sounding of the third an eminent person taking upon him to be a Captain among them and drawing many after him raised a sedition in the lesser cities and towns of Galilee see note e. And this sedition
8. V. 18. Power over fire The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altar here being that whereon the beasts were offered and those beasts to be burnt with fire and that fire being a denotation of the wrath and vengeance of God against the wicked this Angel coming from the Altar and having power over fire is consequently a minister or executioner of Gods wrath upon the wicked impenitents who are those beasts to be sacrificed to God to be destroyed before him V. 20. A thousand and six hundred furlongs That the thousand and six hundred furlongs here do referre to the bounds or extent of Judaea is the opinion of the Learned H. Grotius and his proof for it is because S. Jerome which had lived in those parts and examined it very accurately affirms that Judaea was in length an 160 miles which accounting every mile to contain ten Greek stadia or furlongs amounts to 1600 furlongs But if it be first adverted that the wine-press is here said to be trodden without the city and the blood to have extended to this space of 1600 furlongs secondly that Jerusalem was in the midst of the countrey and consequently that from thence to the utmost bounds of it the space will be but half so much as is the longitude of all Judaea this conjecture will not be so agreeable to this place And therefore it will be more proper and accordant to the Context which speaks not of Judaea but of Rome to applie it to the adjacent Regions about Rome to represent the bloodinesse of the warres and many battails that should in the times of Maximinus Licinius and Maxentius lie so very heavily upon those countries which were parts of the Roman Empire that they cannot be better express'd then by the blood coming to the horse-bridles a vast effusion of blood among the Romans CHAP. XV. 1. AND I saw another signe in heaven great and marvellous seven Angels having the seven last plagues for in them is filled up the wrath of God Paraphrase 1. And I had another vision concerning the judgments of God upon heathen Rome and methought I saw seven Angels with seven plagues all which were to come one after another and between them to divide the tragedy and act all Gods vengeance upon them 2. And I saw as it were a sea of glasse mingled with fire and them that had gotten the victory over the beast and over his image and over his mark and over the number of his name stand on the sea of glasse having the harps of God Paraphrase 2. And methought I saw a great multitude of pure zealous Christians the multitude noted by the sea their purity by glasse and their zeal by fire that had not yielded to the heathen terrors in any the least degree but continuing constant in their purity and stedfast confession of faith And they had in their hands harps such as were wont to be used in the Temple in Gods service called the musical instruments of God 1 Chron. 16. 42. 3. And they sung the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty just and true are thy waies O King of Saints Paraphrase 3. And they sung to Christ the same song or another after that pattern that Moses had done upon the victory and deliverance out of Aegypt when the Aegyptians were overwhelmed in the sea noting their acknowledgment of Gods goodnesse and mercy to them who now they saw would punish and destroy the persecuting heathen Emperors And they magnified the mighty and wonderful works of God his overruling power and fidelity in making good his promises to the Christians his servants 4. Who shall not fear thee O Lord and glorifie thy name for thou only art holy for all nations shall come and worship before thee for thy judgments are made manifest Paraphrase 4. And said Now shall all the men in the world be obliged to fear and dread thee and withall to magnifie thy name This is thine only work O Lord for the nations of the world the Gentiles the Roman Empire shall at length convert to Christianity upon the sight of thy revenges upon them who had crucified Christ both Jews and Romans 5. And after that I looked and behold the note a Temple of the Tabernacle of the testimony in heaven was opened Paraphrase 5. And then methought I saw the Holy of Holies opened those great mystreries which had long lain hid revealed that is the decrees of God concerning the Romans now ready to come forth 6. And the seven Angels came out of the Temple having the seven plagues clothed in pure and white linnen and having their breasts girded with golden girdles Paraphrase 6. And the sum of them was contained in seven plagues or punishments upon the Roman Empire brought out by as many Angels in shining glorious habits each resembling the High-priest ch 1. 13. see note on Luk. 12. b. coming out of the oracle ver 5. sent by God from his throne in heaven to execute these judgments upon them 7. And one of the four beasts gave unto the seven Angels seven golden vials full of the wrath of God who liveth for ever and ever Paraphrase 7. And one of the four living creatures attending and encompassing Gods throne by which four Apostles were understood c. 4. 6. and those there having power to foretell things to come was therefore represented to give to these seven Angels executioners of Gods wrath seven vials full of the wrath of the eternal God that is to give them commission for the pouring out of God's wrath upon heathen Rome 8. And the Temple was filled with smoak from the glory of God and from his power and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled Paraphrase 8. And the place where this vision seemed to be that is the Sanctuary in heaven ver 5. was filled with smoak as an expression and consequent of this fire of Gods wrath and vengeance which was like to prove so heavy that the very representation of it was unsupportable no body could endure to come into the Sanctuary whilst that was representing nothing that it would fall very terribly on all them that should come within the reach of it Annotations on Chap. XV. V. 5. Temple of the Tabernacle What is here literally meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily rendred the Temple of the tabernacle of the testimony may thus be collected The tabernacle of the testimony clearly signifies that tabernacle among the Israelites in Moses's time before the building of the Temple called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of meeting Exod. 27. 21. and elsewhere the tabernacle of the testimony Act. 7. 44. because God was there pleased to exhibit himself and give testimony of his presence Act. 27. 22. In that there were two regions the first called the Sanctuary the
second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracle the Holy of Holies and this is here and ver 6. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so again ch 16. 1 and 17. not as that signifies the whole Temple but a part of the Tabernacle viz. the Holy place or Holy of Holies What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere signifies see Note on Act. 19. e. and Rev. 14. c. out of the Scholiast on Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who distinguishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Christian Church from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two latter saith he signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Temple or Church but the former the place where the Communion-table stands which being divided from the rest of the Quire is to that as the Holy of Holies to the Sanctuary And in this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 82. 2. the vulgar Latine and from thence the English in our Liturgie read Temple where the Hebrew have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence our Bibles read Oracle From this place God promises to speak to Moses of all things which he would give him in command to the people of Israel Exod. 25. 23. And accordingly this opening of this holy place or this Holy of Holies in this tabernacle of the Testimony is a representation of God's revealing his will as from the Oracle concernning heathen Rome and so straight the seven Angels came out from thence habited like the High-priest who alone was permitted to goe into the Holy of Holies in the Temple and as executioners of this decree have the seven plagues or blows or Judgments v. 6. that is come ready to act a complete destruction such as was before meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven thunders in the Vision about the Jews ch 10. Note a. CHAP. XVI 1. AND I heard a great voice out of the Temple saying to the seven Angels Go your waies and pour out the vials of the wrath of God upon the earth Paraphrase 1. And the seven Angels the executioners of God's wrath ch 15. 6. being thus come abroad methought I heard a proclamation coming out of the Holy of Holies the place of Gods exhibiting himself address'd unto them and appointing them to go and poured out those vials that is those judgments of God upon the Roman Empire see note on ch 13. k. 2. And the first went and pour out his vial note a upon the earth and there fell a noisome and note a grievous sore upon men which had the mark of the beast and upon them which worshipped his image Paraphrase 2. And the first Angel did so there fell heavy plagues upon them which swept away a multitude of heathens and carnal temporizing Christians both in the city of Rome and in other places see note a 3. And the second Angel poured out his vial upon the sea and it became as the blood of a dead man and every living soul died in the sea Paraphrase 3. And the second Angel did likewise and there fell great slaughters upon the city of Rome by the cruelty of the Emperors and on occasion of sedition c. and very great multitudes died thereby see note a. 4. And the third Angel poured out his vial upon the rivers and fountains of waters and they became blood Paraphrase 4. And the third Angel did likewise and methought his vial fell on the other cities and provinces of the Empire and a great deal of warre follow'd note a. and a multitude were slain there also 5. And I heard the Angel of the waters say Thou art righteous O Lord which art and wast note b and shalt be because thou hast judged thus 6. For they have shed the blood of saints and prophets and thou hast given them blood to drink for they are worthy 7. And I heard another out of the altar say Even so Lord God almighty true and righteous are thy judgments Paraphrase 5 6 7. And this Angel that pour'd out the vial upon the waters v. 4. God's judgments on those other cities and provinces did it as a just judgment on them for the blood of Christians that had been shed by them and as an act of pity and relief to the persecuted whose persecutions ended by this means and so 't was acknowledged by the souls of those that had been slain by them see note on ch 6. e. 8. And the fourth Angel poured out his vial upon the sun and power was given unto him to scorch men note c with fire Paraphrase 8. And the execution of the fourth Angel was by bringing a great drought and famine on the Empire such as was in Maximinus's time 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory Paraphrase 9. And though this famine tormented them exceedingly yet were they so farre from repenting or amending their waies from receiving the faith of Christ that they railed at the Christian religion as the author of all their miseries and so were more alien'd from it see note c. 10. And the fifth Angel poured out his vial upon the note d seat of the beast and his kingdome was full of darknesse and they gâ—awed their tongues for pain Paraphrase 10. And the fifth Angel's vial was poured out not upon the persons of men but upon the government it self which was sore afflicted and distress'd see Jer. 13. 16. where for Darknesse the Targum reads Tribulation or Affliction by the invasion of the Barbarians and the Emperors were much troubled at it but could not help it 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds Paraphrase 11. And as before ver 8. so now again these invasions of the Barbarians were imputed as a punishment inflicted on them for the permitting of Christianity and so made them set themselves more violently against the Christians so farre were they from reforming or mending by this means 12. And the sixth Angel poured out his vial upon the great river note e Euphrates and the water thereof was dried up that the way of the note f Kings of the East might be prepared Paraphrase 12. And the execution of the sixth Angel was the destroying of Maxentius's forces in Italy and so weakening of Rome the mystical Babylon noted here by Euphrates the river that belongs to Babylon and making it capable of being taken and possess'd by Constantine and his sons which were Christians 13. And I saw three note g unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet Paraphrase 13. And methought I saw three diabolical spirits like the frogs of Aegypt one coming from the devil another from the heathen worship and
ordinarily bring destructions upon provoking people that have filled up the measure of their iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infectious diseases famines and warres and that these in a very remarkable manner fell upon the Roman Empire about these times appears as by all histories Ecclesiastical and prophane so especially by S. Austin in his first books De civ Dei written on purpose to defend Christian religion from that charge which was laid upon it that it brought down all judgments upon the Empire Which being false as it was urged by the Heathens to the prejudice of Christianity viz. that the Judgments came for that sin of permitting Christianity in the Empire and contempt of their Idol-worships so was it most true that for the Heathens standing out and persecuting the Christian faith most heavy wasting judgments were come upon them Of the three first Vials it may be yet further noted that they may have a peculiar aspect on the plagues of Aegypt the first that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil and grievous boil that is infectious and very painfull will be answerable to the boil breaking out upon man and beast through all the land Exod. 9. 9. and signifie some infectious disease plague and pestilente which we know breaks out in boils So likewise the second and the third the sea becoming as blood ver 3. and the rivers and fountains becoming as blood ver 4. are answerable to Moses's stretching out his hand and smiting upon the waters of Aegypt their streams and their rivers and their ponds and all their pools or collections of water upon which they became blood Exod. 7. 19 20. Now for these three the histories of those times are very remarkable viz. for the great pestilences and horrible effusions of blood That which Herodian tells us of Commodus's reign will sufficiently qualifie that for the time of the pouring out of these three vials At that time saith he l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great pestilence reigned over all Italy but especially in the city of Rome and Dio tells us that there died above two thousand a day in the city and a vast number both of beasts and men perished thereby And so this may be commodiously the pouring out the vial upon the earth belonging not only to the city of Rome but to all Italy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land was wont to signifie not only Jerusalem but all Judaea Hereupon the Emperor was perswaded to remove to Laurentum so call'd from the grove of bay-trees there the smell whereof the Physicians thought usefull against the plague And in like manner they prescribed sweet unguents and odours to anoint their ears and noses to keep out or overcome the pestilential vapour But neverthelesse saith he the disease daily increased and swept away a multitude of men and beasts As for the blood that was then spilt the same Author gives us a large story Cleander saith he a servant of the Emperours bought out of Phrygia and grown up with him from his youth and advanced to greatest offices in court and army aspired to the Empire To that purpose bought up a vast quantity of corn which caused a great famine also at Rome thinking thereby in time of need to oblige the citizens and souldiers and to gain them all to his party But the event was contrary for the famine raging and the cause of it being visible all the citizens run out of the city to the Emperour requiring this Encloser to be put to death Cleander by his power keeping them from the Emperour whose voluptuousness made this easie for him to doe sends out the Emperour's forces armed and hors'd against them which made an huge slaughter among them and in driving them into the city gates by their horses and swords saith he meeting with foot-men unarm'd they kill'd a great part of the people Which when they that were in the city understood they got to the top of the houses and with stones and tiles threw at the souldiers and by this means put them to flight and in the pursuit beating them off from their horses killed great multitudes of them and this continued very cruelly for some time And the appeasing of this cost a great deal more blood the Emperour causing Cleander to be put to death and his sons after him and then a great many more saith he not daring to confide in any body To which that author immediately adds the many prodigies which followed at that time and the burning down of the Temple of Peace which beside that it was the treasury of a great part of the wealth of the city and was accompanied with the burning of a great deal more of the buildings of the city and among them of the Temple of Vestâ— the fire continuing for many daies till rain from heaven put it out which made them impute the whole matter to the anger of the gods beâ—ides all this I say it was by all then look'd on as a presage of great warres which saith he accordingly followed And so in this one passage of story in that Author we have the interpretation of these three vials As great a plague as ever hath been read of to be sutable to the first and a great deal of killing both in the sedition and by the cruelty of the Emperour and by the fire and by the warres that followed wherein the whole region and not only the city of Rome was concerned answerable to the two latter the sea that is the multitude of the city and the rivers and springs of waters the other provinces and cities become blood But beside these under Commodus there was store of the like judgments in the following Emperours times untill Constantine A very great Pestilence under Gallus another under Gallienus both described by Zozimus another at the end of Decius on occasion of which S. Cyprian wrote his book of Mortality And in Maximinus's time saith Eusebius whilst he and his armies were sore distressed by a warre with the Armenians the rest of the inhabitants of the cities were grievously devoured with famint and pestilence infinite numbers dying in the cities more in the countreys and villages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the numbers of husbandmen which had formerly been very great were almost all of them swept away by famine and pestilence saith Eusebius Eccl. hist l. 9. c. 8. And for wars and â—ffusion of blood and slaughters the histories are all along full of them and need not be here recited V. 5. And shall be In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall be the Copies generally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitiful and merciful as that is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice or righteousness as hath oft been said And so it is fitly superadded here to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art just or righteous preceding That the
in the Temple abstained from the sadder expressions and therefore when they meant to signifie any ill abâ—â—d â—ey called it not the Averse but the Other Augury Accordingly is that style of Horace Sperat infestis metuit secundis Alteram sortem This the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to deliver any sad thing not to speak any hard or evil saying And their name for this figure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agreeable to this is the ordinary style of fuit or vixit he hath been or he hath lived for mortuus est he is dead fuimus Troes fuit Ilium we have been Trojans Troy hath been and in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now it shall be rich to signifie that it hath been and is yet poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thus I must speak and not use grosse or harsh expressions And just such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here It hath been that is now it ceaseth to be it is destroyed by this figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for Prophecies CHAP. XVII 1. AND there came one of the seven Angels which had the seven vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great whore that sitteth upon many waters Paraphrase 1. And another vision I saw to the same purpose One of those executioners of God's wrath came unto me saying I will shew thee the vengeance that is ready to befall the Imperial dignity of Rome fitly entitled the great whore great in it self and whore for their impieties against God their worship of many heathen gods directly owning that title as an harlot is she that takes in many others in stead of the one husband sitting that is ruling over many waters that is much people having many nations under her dominion 2. With whom the Kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication Paraphrase 2. From the power and authority whereof many other kingdomes see c. 13. 14. have been confirmed and fortified in their idolatrous courses and had their false worship propagated to them the whole Roman Empire running mad after her vile heathen practices 3. So he carried me away in the Spirit into the wildernesse and I saw note a a woman sit upon a scarlet-coloured beast full of names of blasphemy having seven heads and note b ten horns Paraphrase 3. And in this vision methought I was in a desart fit to represent the desolation that was to be expressed in that vision and there I saw what he had promised me v. 1. a woman that great whore mentioned there the Imperial power of Rome heathen seated on an Emperor in a scarlet robe a great blasphemer against the true God and advancer of Idolatry and he had seven heads the city of Rome built on seven hills and ten horns that is so many other Kings that ruled over divers countries and were confederate with the Roman Emperor 4. And the woman was arrayed in purple and scarlet colour and decked with gold and precious stone and pearls having a golden cup in her hand full of abominations and filthinesse of her fornication Paraphrase 4. And this Roman power was in great prosperity much sumptuousnesse was bestowed upon their Idol-worship and all manner of abominable filthinesse was committed therein 5. And upon her forehead was a name written note c Mysterie Babylon the great the mother of harlots and abominations of the earth Paraphrase 5. Which being so frequent and acknowledged in their secreter devotions are best described by the word Mysterie which was the word which the Greeks used for their uncleanest meetings and by Babylon see note on ch 14. c. and ch 18. a. which of old was famous for these and so destroyed From hence came all the Idolatry of the other cities see v. 2. 6. And I saw the woman drunken with the blood of the Saints and with the blood of the Martyrs of Jesus and when I saw her I wondred with great admiration Paraphrase 6. And beside her Idolatries and uncleannesse she was represented as a great persecuter of Christians see c. 1. d. At this sight of a woman thus represented in all glory and then drunk with blood and vomiting it out I was much astonished 7. And the Angel said unto me Wherefore didst thou marvel I will tell thee the mysterie of the woman and of the beast that carrieth her which hath the seven heads and ten horns Paraphrase 7. And the Angel that shewed it me v. 1. told me the interpretation of it viz. that it was designed by God to represent the Roman heathen power the seven hills on which it was built and the ten Kings consederate with it 8. The beast that thou sawest was and is not and shall ascend out of the bottomelesse pit and go into perdition and they that dwell on the earth shall wonder whose names were not written in the book of life from the foundation of the world when they behold the beast note d which was and is not and yet is Paraphrase 8. And the scarlet beast v. 3. on whom this power is seated and which blasphemeth and desieth the God of heaven that is the person of the Emperor in whom this power is vested at the time to which this part of the vision refers see note a. is one which was in power but at this point of time that is after Vespasian's return out of Judaea was out of it but shall come to it again sent as it were out of hell to persecute the Christians And when he that is Domitian shall have delivered up the Empire again to Vespasian upon his return out of Judaea and for some years become a private man again this shall be matter of great admiration and astonishment to all that are not Christians wheresoever they are seeing by this means that the persecuter of Christians is gone out of power and when he comes in again shall not continue long but himself be cruelly butchered v. 8. and 11. and Vespasian a favourer of the Christians but destroyer of the Jews is come in again even while Domitian was alive which made it the more strange 9. And here is the mind which hath wisdome The seven heads are seven mountains on which the woman sitteth Paraphrase 9. This is the meaning of the riddle The seven heads are the seven hills which are so famously known in Rome 10. And there are seven Kings five are fallen and one is and the other is not yet come and when he cometh he must continue a short space Paraphrase 10. And beside they denote the seven Kings or Emperors thereof that have had any thing to doe with the Christians which are here to be numbred from the time of the beginning of these visions till this of the writing of them Of them five are dead all
or diminish 948. 2. Added nothing to me 601. 1. Adjure 134. 1. first and second Admonition 721. 2. Adoption 479. 1. spirit of Adoption 479. 1. Adversary 21. 1. 523. 2. full of Adultery 815. 2. Aegypt 919. 2. the Aegyptian 121. 1. 419. 2. 828. 1. Affectionately desirous 666. 2. fight of Afflictions 753. 2. After 562. 1. 599. 1. Aged men 718. 1. Agree 29. 2. witnesse Agreed not 179. 1. beat the Aire 540. 1. Alabaster box 129. 2. before All 350. 1. All men 463. 2. 477. 1. All the righteous bloud 11â— 2. All things 63. 2. 187. 2. 616. 2. 651. 2. 656. 2. All these things 172. 1. Allegory 608. 1. Almâ—s 34. 1. Already 683. 1. Altar 115. 2. 884. 1. 906. 1. under the Altar 891. 2. Ambassadours 578. 2. Amen 558. 1. Ananias high-priest 200. 2. Anathema 483. 2. 873. 1. Anathema Maranatha 566. 1. 948. 2. Angel 281. 2. his Angel 384. 1. a spirit or an Angel 424. 1. Angels 869. 1. with his Angels 545. 2. 677. 2. 852. 2. because of the Angels 584. 1. better then the Angels 727. 1. their Angels 92. 1. Angels of the Churches 384. 1. 869. 1. be Angry 625. 2. Annas 344. 1. Annas and Caiaphas 198. 1. Anoint thy head 36. 2. Anointed 367. 2. Anointed with the holy Ghost 367. 2. Anointing with oile 785. 1. that which is Anothers 244. 1. 245. 1. Answer of a good conscience 491. 1. Answered 145. 1. Answereth to 608. 1. Antichrist 680. 2. 681. 2. 828. 1. 829. 2. Antichrist cometh 828. 1. Antichrists 828. 829. now are there many Antichrists 822. 1. Antipas 859. 876. 1. Apollyon 901. 2. Apostle 770. 1. Apostles 209. 1. 399. 2. 326. 1. 508. 2. 551. 1. say they are Apostles 872. 1. Appearance 674. 1. 683. 2. graves that Appear not 116. 2. things which doe Appear 757. 2. Appeared 221. 1. Appii forum 435. 2. Appoint 350. 1. Appointed 794. 2. not Appointed us to wrath 794. 2. Apprehended 644. 2. Approve 444. 2. 449. 2. Aprons 412. 1. Archippus 662. 1. Areopagite 406. 1. Areopagus 405. 2. Aretas 590. 2. Arimathea 139. 2. Armageddon 926. 2. As of the 270. 1. Ashamed 487. 2. 867. 1. Asia 865. 1. Ask 210. 2. 491. 2. Ask according to his will 840. 1. Ask in faith 841. 1. shall Ask 92. 1. 317. 2. Asleep 670. 2. Assembled together 132. 2. 350. 2. Assembly 776. 1. general Assembly 764. 2. Assos 416. 1. Assure our hearts 832. 2. Attained 487. 1. 644. 1 2. Availeth much 610. 2. Avoid 709. 1. Author and finisher 763. 1. Azor 7. 1. B. Babler 405. 2. vain Bablings 709. 2. Babylon 806. 2. 919. 1. error of Balaam 851. 2. way of Balaam 815. 2. Bands 625. 1. I have a Baptisme 234. 2. Baptist 14. 1. Baptize with water 17. 1. 332. 1. Baptized in the cloud 544. 1. Baptized for the dead 563. 1. Baptized with the holy Ghost 332. 1. Bartholomew 271. 1. Baskets 83. 1. Bear 17. 1. 872. 2. Bear our sins 795. 2. Bear his crosse 138. 2. canst not Bear evill 872. 1. Bear long 250. 2. Beareth all things 556. 1. another Beast 914. 1. who is like unto the Beast 913. 1. Beast which was and is not 858. Beast out of the bottomelesse pit 907. 1. Beasts 780. 1. fought with Beasts 564. 1. four Beasts 884. 2. 885. 1. Beautifull outward 114. 1. Beelzebub 68. 2. Before him 460. 2. Before and behind 886. 1. was Before me 270. 1. Began 145. 1. judgment must Begin 804. 1. from the Beginning 296. 1. 826. 1. Beginning of sorrows 891. 2. Beggerly elements 604. 1. Beguile 655. 1. good Behaviour 718. 2. Behold 779. 2. 795. 1. â— Beholding his natural face 773. 2. could not Believe 307. 1. surely Believed 186. 1. they which have Believed 722. 2. Believeth all things 556. 1. Believing masters 703. 1. out of his Belly 292. 1. 338. 2. slow Bellies 717. 1. Beloved 703. 2. Beloved son 19. 2. Benefactors 260. 1. Benefit 704. 1. due Benevolence 531. 1. Beside himself 147. 1. Bethesda 280. 1. Betrayed 88. 2. Better then the Angels 727. 1. some Better thing 759. 2. Bewitched 604. 1. goe Beyond 699. 2. Bind 326. 2. 523. 2. Bishops 636. 1. 795. 2. Bishoprick 334. 2. Bitter zeal 779. 2. Bitternesse 360. 2. 455. 1. was to be Blamed 601. 2. name of Blasphemie 912. 1. Blasphemies 80. 1. Blesse 76. 2. Blessed are 210. 1. Blessed are the barren 264. 1. Blessed are they that keep 856. in thee be Blessed 605. 1. son of the Blessed 179. 1. Blessing 739. 2. cup of Blessing 545. 2. Blind-folded 261. 2. Bloud 456. 1. sweat like drops of Bloud 260. 2. price of Bloud 131. 1. abstain from Bloud 397 2. born of Bloud 269. 1. resist unto Bloud 540. 2. 764. 1. Bloud and water 323. 2. came by water and Bloud 324. 1. Bloud of Christ cleanseth 823. 2. Boanerges 147. 1. Boards 433. 2. Boasteth great things 779. 2. Boasting 538. 1. 782. 2. Boasting of things without our measure 587. 2. Body 465. 1. 625. 1. 674. 1. my Body 131. 1. 465. 1. Body of Christ 465. 1. 851. 1. by the Body of Christ 469. 1. Body of death 465. 1. Body of his flesh 652. 2. Body of sin 465. 1. Body flesh bones 818. 2. Body of Moses 851. 1. Bodies 935. 2. Bodily 465. 1. 654. 2. Bold 586. 2. Boldnesse 834. 1. Bond of iniquity 360. 2. bring into Bondage 600. 1. Bondage of corruption 478. 1. spirit of Bondage 223. 1. Book of life 646. 1. 881. 1. 913. 2. Borders of their garments 111. 1. inlarge the Borders of their 111. 1. Born of bloud 269. 1. 832. 2. Born of God 269. 1 2. 831. 2. Born of water 275. 1. in the Bosome 45. 2. Abrahams Bosome 45. 2. Bosor 815. 2. Bottles 49. 2. deny the Lord that Bought them 873. 2. Bound 422. 2. 902. 1. Bound in spirit 417. 1. Brake the box 176. 2. fine Brasse 868. 2. Breaking of bread 339. 2. true Bread 288. 2. Breast-plates of fire 902. 1. Breath of his mouth 683. 2. Brethren 350. 1. 703. 2. Brethren with me 597. 1. Bride-chamber 49. 1. 275. 2. friends of the Bridegroom 275. 2. Brightnesse of his coming 683. 2. Brimstone 902. 2. Brought forth 149. 2. Bruised reed 68. 1. Buffet 523. 2. Build the house 731. 1. Build thereupon 518. 1. Burned in spirit 409. 1. Burning â—19 1. Burst asunder 334. 1. heavy Burthens 111. 1. Busie-body 804. 1. no man might Buy or sell 916. 1. By 450. 2. 679. 1. 818. 2. C. tribute to Caesar 170. 1. Caesarea 409. 2. Caesarea Philippi 83. 1. Caiaphas 198. 1. 344. 1. a Calfe 885. 2. Call by their names 301. 1. Call upon the name 512. 1. Called 99. 1. 704. 2. Called Christians 380. 1. Called a Jew 449. 2. to be Called 11. 2. 26. 1. Calling 811. 1. Camels haire 16. 1. woman of Canaan 80. 2. Simon the Canaanite 54. 1. Candlesticks 869. 2. a Canker 709. 2. Cannot sin 832. 1. Captain 382. 1. Captain of our
spake 425. 1. Spirit speaketh expressely 817. 1. a Spirit or an Angel 425. 2. Spirit of slumber 139. 1. Spirit of meeknesse 612. 1. Spirit and power 515. 1. Spirits in prison 799. 1. seven Spirits 866. 1. 884. 1. Spiritual 222. 1. 513. 1. 551. 1. 612. 1. 853. 2. Spiritual Sodome 856. Spoil 654. 1. Spoiles 742. 1. Spots in your feasts 524. 1. Sprinkling of the 790. 1. Staffe 55. 1. top of his Staffe 758. 2. Staggered 460. 2. pray Standing 34. 2. his Starre 10. 2. a Starre fall 900. 1. morning-Starre 879. 1. Starre of Remphan 356. 2. Starres 869. 2. 898. 2. Stature 38. 1. unjust Steward 244. 1. Stiff-necked 357. 2. where is thy Sting 565. 2. white Stone 876. 2. one Stone upon another 119. 1. such should be Stoned 296. 1. Storme of winds 149. 2. Straightway 206. 1. think it Strange 803. 1. Strange land 354. 1. Strangers 138. 2. 619. 2. Strangled 398. 1. 399. 2. Street 947. 2. corners of the Streets 34. 2. Stretched forth his hand 383. 1. Strife 784. 2. Strikers 806. 1. examine with Stripes 263. 2. Strong holds 587. 1. Stronger meat 736. 2. made Subject 478. 1. bring into Subjection 540. 2. Subverting 397. 1. Substance 757. 1. Succourer of many 218. 1. 508. 1. Suffered in the flesh 803. 1. Sunne 909. 1. 898. 2. Sunne became black 892. 1. Sunne moon and starres 898. 2. let not the Sunne goe down 625. 2. Superfluity of naughtinesse 525. 2. Superscription 107. 1. Superscription of his accusation 181. 1. Superstitious 406. 1. Supper being ended 309. 2. Lords Supper 132. 2. his own Supper 132. 2. Supplications 689. 1. I Suppose 329. 2. 532. 2. make Sure 811. 2. Sure mercies 389. 1. Swear by the Temple 112. 2. Sweat like drops of bloud 260. 2. great Swelling words 853. 1. Swine 46. 2. Sword 19. 1. a Sword shall pierce 196. 1. Synagogue 34. 2. ruler of the Synagogue 151. 2. 388. 1. put out of the Synagogue 298. 1. Synagogue of Satan 875. 1. T. Tabernacle of Moloch 356. 2. Tabernacle of witnesse 357. 1. Table 103. 1. his Taile 910. 1. in their Tailes 902. 2. Take to thee 7. 1. Take that is thine 210. 2. made to be Taken 815. 1. Tamed 780. 1. will not Tarry 752. 1. Tast not 656. 1. Taught of God 286. 2. 670. 2. 832. 2. Taxed 195. 1. Teach 551. 2. Teach in Synagogues 50. 2. Teachers 551. 1. Tear 162. 1. Tell no man 42. 1. Temperance 427. 2. Temperate 539. 1. Tempest 815. 2. captains of the Temple 260. 2. gold of the Temple 112. 2. veil of the Temple 264. 2. swear by the Temple 112. 2. defile the Temple of God 518. 1. sitteth in the Temple of God 682. 1. Temple of the Tabernacle 921. 1. lead into Temptation 35. 2. Tempt the Lord 21. 1. Tempted 668. 1. 729. 1. 758. 2. 759. 2. that ye may be Tempted 875. 2. Tenth of the spoiles 742. 2. Terrifying by letters 586. 2. Testament 1. 2. Testified 409. 1. Testimony of Jesus 865. 1. for a Testimony 44. 1. Tetrarch 198. 1. giving of Thanks 628. 1. 689. 2. at thy giving of Thanks 559. 1. That it might 8. 1. That seeing 149. 1. into the Theatre 564. 2. a Theefe in the night 808. 820. 2. Theeves 104. 1. 139. 1. Thence 432. 1. Theophilus 187. 1. Therefore 214. 2. 291. 2. Theudas 121. 1. 348. 2. 828. 1. They shall call 8. 2. They may receive 244. 2. Think 17. 1. 520. 1. 555. 2. Third time 592. 1. Third part of the sea 898. 2. Third part of the sunne 897. 2. This 348. 1. Thongs 422. 1. a Thorne in the flesh 591. 2. Thought 179. 2. Thoughts 449. 1. 478. 1. evil Thoughts 80. 1. ten Thousand of his Saints 85. 2. 555. 2. 852. 2. a Thousand years 940. 1. hundred fourty four Thousand 895. 1. Three days and Three nights 71. 1. Three Taverns 435. 2. Threescore and fifteen 455. 1. took him by the Throat 93. 2. Throne 924. 2. Throne of God and of the Lamb 947. 1. Throne of grace 734. 2. Throne of Satan 876. 1. Thrones 650. 1. Thunders 364. 1. 904. 1. Thunders and voices 307. 1. Thus 278. 1. Thyatira 877. 1. the rest in Thyatira 869. 2. Time no longer 904. 1. Time of figges 167. 1. Time of incense 187. 1. in his Time 682. 1. at this Time 485. 1. Times of the Gentiles 256. 1. Times and seasons 672. 1. 820. 2. Timotheus 367. 1. 685. 1. 705. 1. Tinkling 554. 1. one Tittle 29. 1. Titus 715. 1. Together 334. 1. out of the Tombes 46. 2. speak with Tongues 553. 1. diversities of Tongues 552. 2. Took not on him 729. 2. Torment 151. 1. 523. 2. Tormented 900. 1. grievously Tormented 44. 2. Tormentors 93. 2. 151. 1. Tortured 758. 2. Touch not 655. 2. Town-clerk 414. 2. Toile 38. 2. Trample 40. 1. Trampled on the Sonne of God 753. 1. 841. 1. Trance 367. 2. 495. 1. Transferred in a figure 470. 1. Transgressor 602. 2. Trees 894. 2. cast a Trench 253. 1. Tribute to Caesar 168. 1. Tribute-money 89. 1. Troubled 304. 1. 680. 1. Troubled on every side 576. 1. True 288. 2. 881. 2. Truth 81. 2. 449. 1. 555. 2. Truth which is after godlinesse 695. 2. pillar and ground of Truth 694. 1. doe not the Truth 823. 2. sound a Trumpet 34. 1. seven Trumpets 897. 1. Turn away ungodlinesse 495. 2. V. Vain 665. 1. Vain conversation 68. 2. run in Vain 600. 1. Vanity 478. 2. 853. 2. Variablenesse 773. 2. Vaunteth not 554. 2. Veil of the Temple 264. 2. Vengeance 435. 1. Vessel 104. 1. chosen Vessel 793. 2. his Vessel 669. 1. Vials 888. 2. in Victory 565. 1. 68. 2. fruit of the Vine 133. 2. suffer Violence 61. 2. Viper 435. 2. generation of Vipers 832. 2. Virtue 810. 2. Visible and invisible 651. 1. Vision 188. 1. 425. 1. Vision by night 425. 1. Visit the Gentiles 397. 1. Visit the fatherlesse 774. 2. day of Visitation 795. 1. Unawares brought in 600. 1. Unbelievers 124. 1. Unbelieving 874. 1. as Uncertainly 540. 1. Unchangeable 743. 2. become Uncircumcised 533. 2. Unclean 532. 2. Uncleannesse 625. 2. 666. 1. Unction 368. 2. Unction from the holy one 130. 2. keep Under 540. 2. Under the altar 891. 2. Under her feet 909. 2. Understand 704. 1. 629. 2. Understand not 850. 2. let him that hath Understanding 916. 2. without Understanding 446. 2. hard to be Understood 820. 1. Unequally yoked 580. 2. Ungodly 849. 2. Unjust steward 243. 1. Unknown God 407. 2. Unlearned 558. 2. Unleavened bread 177. 2. Unprofitable servant 68. 2. 247. 1. Unprofitable works 68. 2. Unquenchable fire 18. 1. Unreasonable 684. 1. Unrighteous Mammon 113. 2. 244. 1. Unrighteousnesse 245. 1. 446. 1. Unruly 673. 2. 842. 1. Unseemly 555. 1. Unspotted from the world 774. 2. Unstable 820. 1. 840. 1. Unthankfull 189. 1. Unwise 629. 2. Voice 307. 1. 364. 1. heard his Voice 832. 2. know my Voice 287. 1. Voices 307. 1. Voices and thundrings