now instituted by him as an holy rite and ceremony of annuntiating and commemorating his death and a means of making all worthy receivers partakers of the benefits of his death 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the New Testament which is shed for many for the remission of sinnes Paraphrase 28. For this is a federall rite between me and you a Sacrament of that blood of mine which I shall shortly powre out upon the crosse and by which I will seale to you a new covenant a promise of pardoning the sinnes of all that shall return from their sinnes and obey me See Note on the Title of these books 29. But I say unto you I will note f not drink henceforth of this fruit of the vine until that day when I drink it new with you in my fathers kingdome Paraphrase 29. It is not long that I shall abide with you nor shall I again thus celebrate this or any the like feast among you till we meet in heaven and partake together of those joyes which are wont to be exprest by new wine figuratively 30. And when they had note g sung an hymne they went out into the mount of Olives 31. Then saith Jesus unto them All yee shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad Paraphrase 31. Between supper and going abroad Jesus spake these words to his disciples Yee shall all fall off from me before morning and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended and thereupon the Apostles the chief of his little flock of beleivers for sheep he had others which were not of this flock see Mar 14. 27 28. should flye away and forsake him 32. But after I am risen I will goe before you into Galilee Paraphrase 32. But though I am taken from you and yee flye from and forsake me yet I will not leave you so I shall rise from the dead and when I am risen I will go into Galilee where you may meet me 33. Peter answered and said unto him Though all men shall be offended because of thee yet I will never be offended Paraphrase 33. Though all men fall off and forsake thee yet whatsoever befalls me I will not 34. Jesus said unto him Verily I say unto thee that this night before the cock crow thou shalt deny me thrice Paraphrase 34. before the space of time be 〈◊〉 which men especially call the cock-crowing that is before the morning watch come thou shalt three times renounce being my disciple 35. Peter said unto him Though I should dye with thee yet will ◠not deny thee Likewise also said all the disciples 36. Then cometh Jesus with them unto a place called Gethsemane and saith unto the disciples Sit yee here while I goe and pray yonder 37. And he took with him Peter and the two sonnes of Zebedee and began to be sorrowfull and very heavy Paraphrase 37. Peter and James and John whom he most admitted to his secrets see c. 17. 1. and was in a very great agony of sorrow 38. Then saith he unto them My soul is exceeding sorrowfull even unto death tarry yee here and watch with me 39. And he went a little farther and fell on his face and prayed saying O my Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt Paraphrase 39. And he lay prostrate which in time of great anxiety is the usuall posture and a token of the greatest humiliation and renouncing of himselfe and said My father If all that I came about may be atcheived without it let this bitter potion that is now approaching this contumelious and bloody death be removed from me But if not I more desire the doing what thou hast designed for me then the escaping any kind of suffering 40. And he cometh unto the disciples and findeth them asleep and saith unto Peter What could yee not watch with me one hour 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak Paraphrase 41. that ye be not encompast overcome with temptations For however your mind and resolution be good and at the time your professions zealous see Mar. 14. 38. yet it appears by this present sleeping of yours that the flesh is weak and if ye be not carefull ye may fall from your stoutest resolutions 42. He went away again the second time and prayed saying O my father if this cup may not passe away from me except I drink it thy will be done Paraphrase 42. Seeing I discern this to be thy purpose and wise disposall that I should suffer this bloody death and that the effects thereof are so advantagious to the good of the world I am perfectly content and willing to endure it 43. And he came and found them asleep again for their eyes were heavy Paraphrase 43. overcome with heavinesse of sleep 44. And he left them and went away again and prayed the third time saying the same words Paraphrase 44. So he left them without saying much to them as before their eyes being so opprest with sleep that they were not in fit case to consider or answer what was said to them 45. Then cometh he to his disciples and saith unto them Sleep on now and take your rest behold the hour is at hand and the son of man is betrayed into the hands of sinners Paraphrase 45. You may now enjoy your drowsy humor I shall make no farther use of your vigilance the minute is now come upon you that your Master shall be apprehended and taken from you and carried before the tribunall of the Gentiles the Romans by whose judicature he shall be put to death see Lu. 22. note f. 46. Rise let us be going behold he is at hand that doth betray me Paraphrase 46. delivers me up into their hands 47. And while he yet spake Lo Judas one of the twelve came and with him a great multitude with swords and staves from the chief priests and elders of the people Paraphrase 47. a commander and band of souldiers See Lu. 22. f. provided with armes for the apprehending him sent upon this service by the Sanhedrim of the Jewes 48. Now he that betrayed him gave them a signe saying Whomsoever I shall kisse that same is he hold him fast Paraphrase 48. Apprehend him 49. And forthwith he came to Jesus and said Haile Master and kissed him 50. And Jesus said unto him Friend wherefore art thou come Then came they and layd hands on Jesus and took him 51. And behold one of them which were with Jesus stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his eare Paraphrase 51. the chief Officer the fore-man of
of you which eateth with me shall betray me Paraphrase 18. One that eateth in the same messe with me v. 20. 19. But they began to be sorrowfull and to say unto him one by one Is it I and another said Is it I 20. And he answered and said unto them It is one of the twelve that dippeth with me in the dish Paraphrase 20. even he according to Psal 41. 12. that eateth in the same messe with me 21. The son of man indeed goeth as it is written of him but woe to that man by whom the son of man is betrayed Good were it for that man if he had never been born Paraphrase 21. I am to goe out of this world to be put to death according to prophecies God hath determined that I should come and like the good shepherd incurre any hazard lay downe my life for the sheep and foreseeing the malice of the Jewes and their bloody designes and the falsenesse of Judas c. hath determin'd to permit me to be slain by them and accordingly hath foretold it by the prophets that I should be led as a sheep to the slaughter c. But that will contribute little to his advantage that is the actor in it It is a most unhappy thing to have any hand in putting the Messias or any other person to death though their dying may be determined by God to most glorious ends which the wicked actor or contriver knowes nothing of nor at all designes but directly the contrary And therefore any such is a most wretched creature 22. And as they did eat Jesus took bread and blessed and brake it and gave to them and said Take eat This is my body 23. And he took the cup and when he had given thanks he gave it to them and they all drank of it Paraphrase 22 23. And at the conclusion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus instituted the Eucharist 24. And he said unto them This is my blood of the new Testament which is shed for many Paraphrase 24. In which a covenant of infinite mercy is sealed with mankind to assure unto them pardon of sinne Mat. 26. 28. upon their repentance and new life 25 Verily I say unto you I will drink no more of the fruit of the vine untill that day that I drink it new in the kingdome of God Paraphrase 25. that this is the last Passover I shall keep with you the next feast I shall keep with you will be in heaven see note on Mat. 26. 29. f. 26. And when they had sung an hymne they went out into the mount of Olives Paraphrase 26. See note on Mat. 26. g. 27. And Jesus said unto them All ye shall be offended because of me this night for it is written I will smite the shepheard and the sheep shall be scattered Paraphrase 27. discouraged and fall of from me by reason of that which you shall see befall me this night For as this is the time wherein that prophecy of smiting the shepheard the man that is my fellow saith the Lord of hosts Zach. 13. 7. is to be fulfilled so shall that other part of that prophecy be fulfilled that the sheep my followers shall be much dismayed and dispersed by the fright of it 28. But after that I am risen I will goe before you into Galilee Paraphrase 28. But I shall not long continue under the power of death I shall soon rise again and when I doe so I will appeare to you in Judaea first Joh. 20. 19. and afterward Joh. 21. 1. I will goe into Galilee and thither you may resort to me and I will give confirmations of your faith Joh. 20. 20. and settle the whole businesse of the Church v. 21. c. before I ascend to heaven 29. But Peter said unto him Although all should be offended yet will not I. Paraphrase 29. But Peter being of a warmer spirit and greater confidence and assurance of his owne steadinesse then the rest 30. And Jesus saith unto him Verily I say unto thee that this day even in this night before the cock crow twice thou shalt deny me thrice Paraphrase 30. this night which is the first part of the Jewish day before the second cock-crowing see note on c. 13. 35. c. 31. But he spake the more vehemently If I should die with thee I will not deny thee in any wise Likewise also said they all Paraphrase 31. the more Christ forewarned him of his fall the more confidently he affirmed the contrary That though adhering to thee should certainly cost me my life yet would I not to save that life doe any thing contrary to the owning and acknowledging thee that thou art my Lord and I a disciple that retain or belong to thee 32. And they came unto a place which was named Gethsemane And he said to his disciples Sit ye here while I shall pray Paraphrase 32. while I goe a little way off and pray 33. And he taketh with him Peter and James and John and began to be fore amazed and to be very heavy 34. And saith unto them my soul is exceeding sorrowfull unto death tarry ye here and watch 35. And he went forward a little and fell on the ground and prayed that if it were possible the hour might passe from him Paraphrase 35. the portion of affliction now present upon him and approaching 36. And he said Abba Father all things are possible to thee take away this cup from me neverthelesse not that I will but what thou wilt Paraphrase 36. not what seemeth most desirable to my flesh but to thy divine will and wisdome 37. And he cometh and findeth them sleeping and saith unto Peter Simon sleepest thou Couldst thou not watch one houre Paraphrase 37. Thou that didst even now expresse so much kindnesse and constancy to me v. 31. art thou so unable to do so much lesse In this state of agony which I expressed to you that I was in v. 34. couldest thou be so little concerned as to fall asleep when I stayed so little while from you 38. Watch ye and pray lest ye enter into temptation The spirit truly is ready but the flesh is weak Paraphrase 38. Believe it as confident and secure and unconcerned as you are the danger now approaching me is so neer to you also and the temptation from thence to deny and forswear me so great that it were fitter for you to be watchfull and importunate with God in prayer that you be not overcome by temptation see Mat. 26. 41 39. And again he went away and prayed and said the same words 40. And when he returned he found them asleep again for their eyes were heavy neither wist they what to answer him Paraphrase 40. See Mat. 26. 44. 41. And he cometh the third time and saith unto them Sleep on now and take your rest note d it is enough the houre is come behold the son of man is betrayed into
〈◊〉 nations here are the severall parts or tetrarchies of Palestine so divided by the Romans see Lu. 3. 1. each of them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation and all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations See Note on Mat. 24. e. and Rev. 11. g. For to the Jewes sure it is that there the distresse and consternation belongs not to the Gentiles See Note on Rev. 6. f. Ib. The sea That by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sea may be meant Galilee see Note on Rev. 7. b. and of that people particularly Josephus tellsu s that Vespasian being sent by Nero into Palestine did subdue the Galileans the most valiant powerfull and best fortified nation of all Palestine killing above an hundred thousand and carrying captive above fourty thousand Jewes in that expedition Where we see that Galilee ownes the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that there were diverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations in Palestine of which Galilee is by Josephus said to be the most valiant See Baronius An. Ch. 39. Neronis 13. But it is as probable that as 't is ordinary in these books to express the whole by enumeration of the parts and so the whole world by the mention of heaven and earth and sea see Note on 2 Pet. 3. c. so here the universall destructions of the Jewes may be described by all these CHAP. XXII 1. NOW the feast of unleavened bread drew nigh which is called the Passeover Paraphrase 1. Now the feast of unleavened bread drew nigh which consists of seven daies and a day of preparation to them wherein also no leavened bread is used and that is the feast of the Passover Mar. 14. c. 2. And the chief priests and scribes sought how they might kill him for they feared the people Paraphrase 2. And the Sanhedrim of the Jews were desirous to find out some safe way of apprehending and putting him to death Mar. 14. 1. for they durst not doe it with any great noise for fear of the people 3. Then entred Satan into Judas surnamed Iscariot being of the number of the twelve 4. And he went his way and communed with the chief priests and captains how he might betray him unto them Paraphrase 3 4. And Judas one of his twelve constant attendants being a covetous person and in the discharge of his office of keeping the bagge of relieving the poor deceitfull and theeving Joh. 12. 6. and to that sinne of sacriledge adding that of hypocrisie in pretending great care of the poor Joh. 12. 5. whom he thus robb'd and upon Christ's admonishing him mildly of it Mat. 26. 10. Mar. 14. 6. Joh. 12. 7. yet it seems not reforming but incensed against his Master the Devil or his own covetous heart by the devils suggestion put him upon this project of gain to make some advantage by delivering Christ into the hands of the Jewes Joh. 13. 2. And upon his consenting to this suggestion the Devil was permitted by God to have this power over him to enter into him Joh. 13. 2. and doing so he incited him to make a bargain with the Rulers of the Sanhedrim and their ministers or officers see note g. to deliver up Jesus unto them as after Christ's talking with him and telling him distinctly of it and the sinne and danger attending it Mar. 14. 21. and his not yet relenting 't is again said that with the sop the devil entred into him Joh. 13. 27. hurrying him to the speedy execution of it 5. And they were glad and covenanted to give him money Paraphrase 5. And they gladly embraced the treaty and struck a bargain with him that he should have thirty shekels to deliver him up without much noise Mat. 26. 4 and 15. 6. And he note a promised and sought opportunity to betray him unto them in the absence of the note b multitude Paraphrase 6. And although this were as low and vile a summe as could be the price of a slave Exod. 21. 32. see Zach. 11. 13. yet Judas thanked them heartily for the offer being very covetous and so very glad of the opportunity of getting money and from thenceforth he watched a fit season wherein to doe it without any noise or stirre about it See Mat. 26. 4. Mar. 14. 1. 7. Then came the day of unleavened bread when the passover must be killed Paraphrase 7. And the paschal day was now come wherein they eat no leaven in their bread and in which the lamb was to be killed and eaten see note on Mar. 14. c. 8. And he sent Peter and John saying Goe and prepare us the Passover that we may eat Paraphrase 8. unleavened bread and bitter hearbs the memoriall of the deliverance out of Aegypt see note on Mar. 14. c. 9. And they said unto him Where wilt thou that we prepare 10. And he said unto them Behold when ye are entred into the city there shall a man meet you bearing a pitcher of water follow him into the house where he entreth in 11. And ye shall say unto the good man of the house The master saith unto thee Where is the guest-chamber where I shall eat the passover with my disciples 12. And he shall shew you a large upper roome furnished there make ready 13. And they went and found as he had said unto them and they made ready the Passover 14. And when the hour was come he fate downe and the twelve Apostles with him 15. And he said unto them With desire I have desired to eat this passover with you before I suffer 16. For I say unto you I will not any more eat thereof untill it be fulfilled in the Kingdome of God Paraphrase 16. celebrate this feast with you see note on Mat. 26. f. 17. And he took the cup and gave thanks and said Take this and divide it among your selves 18. For I say unto you I will not drink of the fruit of the vine untill the kingdome of God shall come Paraphrase 18. I shall no more drink with you after this festivall manner celebrate no more paschal commemorations before my departure out of this world our next festivity must be kept in heaven 19. And he took bread and gave thanks and brake it and gave unto them saying This is my body which is given for you this doe in remembrance of me Paraphrase 19. doe you to others as I have done now to you take blesse break and give the bread to all that joyn with you in these holy services and when you doe so doe it in commemoration of me 20. Likewise also the cup after supper saying This cup is the New Testament in my blood which is shed for you Paraphrase 20. In like manner after they had done eating he took the cup of charity usuall among the Jewes and said This cup is at this time to you the sealing of a New Covenant see note on the title of these books in my blood which shall shortly be shed for
long haire it is a glory to her for her haire is given her for a covering Paraphrase 15. And women do not but weare it at length and that is decent in them and to what purpose is this but that their haire may be a kind of vaile or covering to them 16. But if any man seem to be contentious we have no such custome neither the Churches of God Paraphrase 16. And if after all this any man will farther contend in this matter all that I shall adde is the constant custome of all the Apostolicall Churches that women in the Churches should constantly be veiled and that may be of sufficient authority with you 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Paraphrase 17. Now one thing there is wherein you are much to be blamed that your assemblies are not so Christian as they ought 18. For first of all when ye come together in the Church I heare that there be divisions among you and I partly believe it Paraphrase 18. For first I am told and I have some reason to believe it that there are divisions and factions among you which expresse themselves in your assemblies 19. For there must be also heresies among you that they which are approved may be made manifest among you Paraphrase 19. And indeed there is some good use of be made of divisions among Chrâ—stians that so the honest and orthodox may be more taken notice of 20. When ye come together therefore into one place this is not to eat the Lord's supper Paraphrase 20. That which I am to blame in you is that your publick common meetings which should be as at the table of the Lord to eat a Church-meal a common Christian feast are indeed much otherwise none of that communicativenesse and charity among you as is required in such see Note on Act. 1. f. 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken Paraphrase 21. For at your feasts of charity accompanying the Lord's supper which were intended for the relief of the poor and wherein all the guests are to be equal no man to take place or eat before another no man to pretend any right to what he brought but every man to contribute to the common table and to eat in common with all others this custome is utterly broken among you he that brings a great deale falls to that as if it were in his own house at his own meal and so feeds to the full whereas another which was not able to bring so much is faine to goe hungry home and so your meetings are more to feed your selves then to practise a piece of Christian charity to which those sacramental assemblies were instituted 22. What have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Paraphrase 22. This certainly is to doe as you were wont at home and you may as well stay there and doe thus this is quite contrary to the institution of Church-meetings and the not onely sending away hungry but even reproaching and putting to shame those that are in want and are not able to bring any great offering along with them This sure is a great fault among you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this doe in remembrance of me Paraphrase 23 24. For from Christ it was that I received though I were not present there what I delivered in my preaching among you that Christ when he instituted his last supper took and blessed the bread and then eat it not all himself nor preferred any one before another by a more liberal portion but gave it in an equall distribution to every one at the table and that as an expression and token of his life for all of them without preferring one before another and then appointed all disciples to imitate this action of his to meet and eat as at a common table not one to engresse all or deprive others and so to commemorate the death of Christ and the unconfined mercy of that by this significative typical charity of theirs 25. After the same manner also he took the cup when he had supped saying This cup is the New Testament in my blood this doe ye as oft as ye drink it in remembrance of me Paraphrase 25. And when supper was ended he took also the grace-grace-cup see note on c. 10. e. and delivered it about telling them that this action of his was an emblem of that covenant of grace and bounty which he would sâ—ale in his blood to all without respect of persons and commanding them to imitate and commemorate this impartiall charity of his whensoever they met together at the holy table 26. For as often as ye eat this bread and drink this cup ye doe shew the Lord's death till he come Paraphrase 26. And doe ye saith he in all your sacred festivals thus shew forth to God and man this gracious act of my bounty in giving my life for my people and continue this ceremony till I come again at the end of the world 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paraphrase 27. So that to offend in this kinde against this institution of this feast by doing contrary to the universal charity designed therein is to sin against the body and blood of Christ to take off from the universality of Christ's goodnesse and mercy in that death of his 28. But let a man examine himself and so let him eat of that bread and drink of that cup. Paraphrase 28. It is therefore fit that every man examine himself throughly whether he be rightly grounded in the faith of Christ of which this Sacrament is an emblem and accordingly when upon examination he hath also approved himself see note on Rom. 2. f. when he is fitly prepared let him come to that table and partake of it in a Christian manner 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not note g discerning the Lord's body Paraphrase 29. And he that doth come without that preparation and so understands not the truth of Christ's universall mercy in his death signified by this institution of the Lord's supper or consequently receives it not in an holy manner incurres damnation in stead of receiving benefit by such eating and drinking of it 30. For this cause many are weak and sickly among you and
* Ibid. * Ep Ex. Reg. l. 8 Ep. 42 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesarius Dial. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Aqninas also part 3. qu. 10 art 2 ad 1. * Res valde manifesta est quia quisquis Nestorianus non est Agnoeta esse nullatenus potest * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 531. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a cruise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Mat. 26. b. †shaking or rubbing the cruise she poured out of it upon * toward embalming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26. 2. * seasonably deliver him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * laid with carpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * lay along 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †one of you shall deliver me up he that eateth with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * blood that of the new Covenant that which is shed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * scandalized in or through me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * over and above said the moâ—e Though there should be a necessity that I should die with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * going before a little he fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Abba which is father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See note on Rom. 8. c. * forward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * were with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †testimonies were not sufficient And neither thus was their testimony sufficient See note g. See c. 13. 26. * Serjeants officers apparitors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †beat him with blows of a rod of cudgel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See note on Mat. 17. k. * imprecate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he loâ—ked upon him and wept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Demonact p. 58. * Laus hist c. 29. p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c 19. Prover Con. 3. 25. * In vece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de foen trapez p. 272. * having sâ—ourged him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which iâ— the Praetors ha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * chief Priests with the Scribes scoffing at him said one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that when he had to cryed he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈…〉 * whether he were vet dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * De re vest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * signes shal attend those that believe these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have been performed * exactly traced all things from the top or from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †catechiâ—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the prudence of the just or the minding of just things * hail gracious person the Lord be * it * deale mercifully with our fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * delivered without fear from the hands of onâ— enemies might serve him †rising of the Sun or the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 27. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Pandict p. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 763. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See note on Mat. 17. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Jul. Pollux and Thavorinus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in leg ad Cajum p. 774. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 3. p. 485. l. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Pract. Cat. l. 1. sect 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * pag. 722. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in tyrannicid p. 400. * ap Stobae p 433. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 105. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * enrolled * this first enrolling was * the stable * watching the watches of the night over their flock * a stable see note c. * or peace toward men of good wil or of his good liking for the Kgs Ms. and the antient Gr. and Latine read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolationis and so many of the antient fathers * stable * in my fathers house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hom. 8 in Matt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Cont. Paul Samosat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p. 778. E. * not wrong any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Observ l. 9. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Mat. 4. 1. See Mat. 4. 4. See Mat. 4. 8. See Mat. 4. note b. * battlement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Mat. 4. 7. * until 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See note on Mar. 5. n. * officer◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Heb. 10. 7. * came or flock'd about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having gone out of them had washed their nets * to catch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * he was also teaching and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * tole-booth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †lay along * And the Scribes of them and the Pharisees murmured unto his disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * second prime sabbath See Mat. 12. a. * machinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in an Oratory of God * the Zelot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. 11. * taketh thy goods exact not * borrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that they may borrow as much 〈◊〉 〈◊〉 〈◊〉
the mean while leave your souls full of all abominable impurities such as Gen. 6. 11. are exprest by corrupt and full of violence which is as if you should make clean only the outside of a cup or platter and leave the inside where the drink and meate is put full of all kinde of filth see Lu. 11. 39. 26. Thou blind Pharisee cleanse first that which is within the cup or platter that the outside of them may be clean also Paraphrase 26. Thou hypocrite that art so like a blind man as to wash one part only and then thinke all is clean see to the cleansing thy heart which is as it were the inside of the vessell and that is the true way of cleansing the outside the actions also at least let the first care be taken for the inside and the outward cleanesse will have its place and praise will be to some purpose 27. Woe unto you Scribes and Pharisees hypocrites for yee are note h like unto whited sepulchres which indeed appear beautifull outward but are within full of dead mens bones and of all uncleannesse Paraphrase 27. Yee may fitly be resembled to sepulchres which are fain to beewhited over that they may be discerned to be such and so avoyded being otherwise grown over with grasse and not discernible from other ordinary ground by the outside Lu. 11. 44. whilst yet within like reall sepulchres yee are full of all pollution 28. Even so yee also outwardly appear righteous unto men but within yee are full of hypocrisie and iniquity Paraphrase 28. Even so are yee the fairest in outward guise and shew but in your hearts designes and actions that flow from thence the most noisome and polluted that can be nothing but contrariety to your professions and in stead of justice and charity which yee pretend the most greedy and ravenous oppressors v. 14. 29. Woe unto you Scribes and Pharisees hypocrites because yee build the tombs of the Prophets and garnish the sepulchres of the righteous Paraphrase 29. You doe honour unto the prophets slaine by your forefathers 30. And say If wee had been in the dayes of our fathers we would not have been partakers with them in the blood of the Prophets Paraphrase 30. And expresse your dislike of them that killed them and say that if you had then lived you would sure never have used them as your fathers did And this you doe that men seeing this indignation of yours against your fathers bloodinesse may believe all wicked whom you persecute 31. Wherefore yee be witnesses unto your selves that yee are the children of them which killed the Prophets 32. Fill yee up then the measure of your fathers Paraphrase 31 32. Hereby you do avowedly confesse that you are the children of those bloody men and consequently that if you go on in their sinnes it is most just that all the vengeance due to them should with advantage fall on you and now are yee going on in their steps see note on c. 10. f. and all your declaiming against their bloudynesse all your condemning of them is but a piece of hypocrisie you being now as bloodily disposed as any of them and as ready to perfect that work of cruelty begun by them and so bring all that blood on you see Lu. 11. 47. 33. Yee Serpents yee generation of Vipers how can yee escape the damnation of hell Paraphrase 33. And being of such a serpentine viperous race and filling up the measure of your fathers sinnes in going on still in their bloudy course v. 37. how is it possible for you to escape that finall destruction which attends all this guilt and those torments of hell consequent to it 34. Wherefore behold I send unto you Prophets and wise men and Scribes and some of them yee shall kill and crucifie and some of them shall yee scourge in your synagogues and persecute them from city to city Paraphrase 34. I tell you plainly that I am that God that send to you Prophets and others learned in your religion which receiving the faith c. 13. 52. shall preach it to you And I now foretell you that contending that they are no Prophets c. some of them yee shall kill in zeale and fury others ye shall presse the Romans to crucifie which is the very thing which your fathers whom ye condemn did before you for they contended that they were not Prophets others yee shall scourge in your publick judicatures though ye do not put or cause them to be put to death And the issue of it will be 35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of note i Zacharias son of Barachias whom yee slew between the Temple and the note k Altar 36. Verily I say unto you All these things shall come upon this note l generation Paraphrase 35 36. That not reforming the sinnes of your fathers and all other bloody men that have been before you the foulnesse of whosecrimes ought to have warned you from the like guilts though they were not all your lineall progenitors as Cain but still continuing and going on in them and filling up the measure of their sins you shall now in this age have all that destruction come upon you which hath been merited by the shedding of those just mens blood a grievous and in scripture style a crying sinne that is said to have called to God for the avenging of it such was Abel whose blood was said to cry and such Zacharias the sonne of Baruch who is like to be slaine in this generation between the porch of the Temple and Altar without in the Court and immediately to usher in that destruction upon you 37. O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as an hen gathereth her chickens under her wings and yee would not Paraphrase 37. How many passionate invitations and cals have I given you to bring you to repentance to perswade you to be gathered under the wings of the divine presence that is to become proselytes to me to be born again and lead new lives see note on Lu. 13. d. but yee refused all 38. Behold your house is left unto you desolate Paraphrase 38. Behold your desolation of Temple and City and whole nation is irreversibly at hand 39. For I say unto you yee shall not see me note m henceforth till yee shall say Blessed is he that cometh in the name of the Lord. Paraphrase 39. And after I am once gone from you yee shall see me no more receive no more admonitions from me till I come to take vengeance of you at which time you shall be forced to confesse me And those that will not confesse me now would then be most glad if it would be accepted to use that acclamation which the children did when yee were
feast which I suppose concludes this Sacrament to be according to the nature of Sacraments an holy rite a solemne act or instrument instituted by God to communicate to or conferre on us the body of Christ that is the efficacy and benefits of Christs death Hence it is that this whole action is by Damascen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation which is all one with communication only as one referreth to the giver so the other to the receiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thereby we partake of the divinity of Jesus the divine graces that flow from him and S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of Christ is received that is as verily as God there treates us at and feeds us from his table so verily doth he communicate to and bestow on the worthy receiver the body of the crucified Saviour And if it shall be said that this is no strange thing for that God doth so on every act of sincere Repentance of Faith of Faith of Prayer or other part of his divine worship worthily performed and not only in this Sacrament I answer that the lesse strange it is the more ought it to be beleived on the affirmation of the Apostle and the more certain it is that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance hath them now annunciated by God and so solemnly and sacramentally conferred and sealed to him on this prepared and worthy approach to Gods table and this act of worship duely performed which Christ at his parting from the world thought fit so solemnly to institute to be for ever observed in the Church But if it be conceived that in this Sacrament these benefits are alwaies first conferred or so as they were not really conferred before this is a mistake for he that had been baptized is acknowledg'd if he have not interposed the obstacle to have received them before and he that hath frequently been a worthy receiver of this sacrament of the Lords supper and not fallen off by any willfull sinne cannot every time first or newly receive them nay he that is a true penitent and hath performed frequent acts of other parts of Gods worship as also of mortification of lusts and passions and of all manner of Good works though not of this hath no doubt that acceptance of those other acts and these benefits of Justification c. bestowed on him by God and not all Gods favour and these benefits suspended till the first receiving of this Sacrament Only in case of precedent lapses which have for some time cast a man out of Gods favour when upon sincere repentance and reformation he is restored to Gods favour again then God in this Sacrament doth seale anew that is solemnly exhibit these benefits to him And otherwise when no such lapses have intervened and so there is no need of this new sealing or exhibiting God doth yet confirme and farther ratifie what hath been before sufficiently done By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament viz. the same that of every foederall rite two literally and two spiritually in each one on Gods part the other on ours On Gods part literally his entertaining and feeding us at his table 1. Cor. 10. 21. but that as in sacrifices of old first furnished by the piety of the guests and on our part literally our partaking of that table that Christian feast 1 Cor. 10. 17. Then spiritually or veiled under this literall visible outside of a feast 1. Gods solemn reaching out to us as by a deed or instrument what was by promise due to every penitent sinner every worthy receiver the broken body of Christ that is the benefits of his Death which is the summe of that fervent forme of prayer used by the Priest and every receiver singly at the minute of receiving the elements in that Sacrament and that prayer part of the solemnity of the forme of the court by which it is bestowed Secondly On our part annunciating 1. Cor. 11. 26. that sacrifice of Christs death which was then immediately to come but is now long since performed upon the Crosse Thus the bitter herbs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memoriall or commemoration of the bitter Aegyptian servitude Exod. 12. 14. the red wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memoriall that Pharaoh wash'd himself in the blood of the children of Israel So that precept Exod. 13. 8. is given by Moses that in the Passover they should annunciate or tell of their deliverance and thence they call the Paschal lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annunciation See Elias Levita in Thisbi And this annunciation or shewing forth is not only in respect of our selves in beleeving and toward men in prosessing our faith in the crucified Saviour and that with a kind of glorying or rejoycing but also toward God pleading before him that sacrifice of his owne sonne and through that humbly and with affiance requiring the benefits thereof grace and pardon to be bestowed on us and at the time making use of that which is one speciall benefit of his passion that free accesse to the Father through him interceding for all men over all the world especially for Kings c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy Metropolitan of all Asia was received into the most ancient Liturgies and made a solemn part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as intercessions and Eucharisticall devotions of the Church Both these parts of the Sacrament are intimated by those two phrases mention'd in the two first observations For the presentation of the Lamb on the table and so of the Christian sacrifice the crucified Saviour in the Christian feast to be eaten of by us notes Gods annunciating and attesting to us the benefits of Christs death and so the commemorative Paschal forme notes our commemorating and annunciating that death of his to our selves and others And both these are contained in those different phrases of S. Paul both used in this matter in severall places the former that the broken bread is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of his body and so the latter 1 Cor. 11. 26. As oft as you eat this bread and drink this cup ye annunciate the death of the Lord what God there bestowes on you you annunciate to him to your selves and to others From both which arises the aggravation of guilt of the unworthy receiver that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of the body and blood of Christ v. 27. that is that Christ that died for him and is there communicated to him sacramentally that is visibly exhibited in that Sacrament and by him supposed to be annunciated to God c. is by his being unqualified uprepared for the receiving the benefits of his death utterly lost frustrated in
between Christs Resurrection and Ascension is in no other place of the New Testament express'd by this phrase of the kingdome of Christs father and lastly because 't is not here the kingdome of Christ to which it was pretended that his Resurrection instated him and yet would not be perfectly true as that excludes or is taken abstracted from his Ascension but the kingdome of his father which belongs particularly to the time after the general resurrection 1 Cor. 15 24 and 28. for then and not till then is the kingdome again delivered up to the father For these reasons I say that interpretation being laid aside there is a second that offers it self by observing the words or word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendring that within a while as seems to be most agreeable to the use of it v. 64. of this chapter and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shewed both by Euthymius's Scholion and by the Vulgar Latines amodo in all the places and so also by the Context in those places see Note on c. 23. m. If this be accepted then the meaning will be that after a while or within a short time he means to part with them and then that is after that short time he will drink no more of the fruit of the vine till he meet them again in Heaven and drink of that new wine that is turn this bodily into a spiritual festival express'd by lying as at meat with Abraham Isaac and Jacob in the kingdome of heaven Luke 14. 15. As for this fruit of the vine the corporal food that he will then drink that with them in heaven can no more be concluded from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that day then that Mary ceased to be a Virgin or had children after the birth of Christ from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that Mat. 1. 25. But the truth is there is yet a third way of interpreting this verse which by comparing it with the words in S. Luke seems much the most probable of all that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of the vine signifies the cup in the Passover peculiarly or the cup of Charity in the postcoenium of the Passover wherein the Sacrament of Christs blood was founded For that Christ was now to dye and neither before nor after his death and resurrection to eat any more Passovers with them or any more to drink this cup of Charity now designed to a Christian use is sufficiently evident To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you before I suffer meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church for ever after And therefore it is observable in S. Luke that the words are directly applyed c. 22. 16. to the Passover I have desired to eate this passover for I will no more eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof or of that that is of the Passover c. and by repeating of the words again of the cup v. 18. it is all reason that that be rendred of the cup in the passover or the Sacramental cup of Charity as the former of the bread in that postcoenium This appears to me an unquestionable rendring and clearing of all difficulties viz. that Christ will no more use these typical adumbrations being himself now really to perform what was adumbrated by them to passe suddainly from earth to heaven through a Red sea of blood and there to complete also the mystery of the Sacrament by uniting his Disciples one to another and making them all partakers of his riches there And that this is fit to be preferred before the second interpretation by the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amodo within a while will be judged by the parallel phrases both in Mark and Luke where 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will from henceforth by no meanes drink c. Mar. 14 25. and so once in Luke also c. 22. 16. and the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not drink V. 30. Sung an Hymne It was the custome of the Jewes after supper to say Grace and then to say or sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verses or songs especially over the Paschall lambe saith Paulus Burgensis at which time saith he they were wont to sing from the 112 to the 119 Psalm the matter of those Psalmes agreeing perfectly with the Paschal lambe This may have been the Hymne or rather Hymnes or Psalmes which Christ sang here with his disciples see P. Fagius in Annot. upon the Chaldee paraphrase Deut. 8. But 't is also not improbable that it was some other Hymne accommodated to this particular institution of Christs and this sung by them all in the same manner as we read of the Christians Hymne Acts 4. 24. V. 59. False-witnesse the profess'd coming in and entertaining of false witnesses against Christ will not seem strange if it be remembred that among the Jewes in actions against seducers of the people or false prophets it was lawful to say any thing whether true or false no man being permitted to say any thing in defence of them In the condemning of other men they expected a day and a night to see if any thing could be produced which might profit the Prisoner but not in these cases of false prophets and seducers of the people to Idolatry See P. Fagius in his Notes on the Chald. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr c. 11. So it is said in the story of Steven they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suborne men and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. they substituted false witnesses c. Besides the Sanhedrim were so resolved to take away his life that they did professedly seek false witnesse that should come and swear any thing against him v. 59. And what was here done in their processe against him is just the Antitype or farther impletion of that which was first performed on Jeremy c. 26. v. 8 9. V. 63. Adjure thee 'T was a custome among the Jews to Adjure which was by some form of execration layd upon the person if he did not speak and answer truly This among them obliged the person Adjured as much as if he had taken an oath and therefore Christ though before he had held his peace now being adjured thinks himself bound to answer him Many examples we have of this in the Old Testament Judg. 17. 2. the silver which thou hast lost and about which thou didst use execration that is didst adjure So Prov. 29. 24. of the partaker with the thief that is so secret he heareth cursing and betrayeth it not that is will not reveal though he be adjured 1 Kings 8. 31 If any man sin against his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he impose on him an imprecation to adjure
ye build their sepulchers Paraphrase 47 48. Woe be to you for that hypocrisie of yours in appearing to bear such respect as to rebuild the tombes of those prophets whom your fathers killed you your selves having as bloody thoughts against those that are now sent to you and being ready to fill up their measure of blood-guiltinesse Mat. 23. 32. By your adorning their sepulchers ye bear witnesse that your fathers kill'd the prophets and at the same time ye are well pleased with their works that is delighted in and meditate the like and though ye say Mat. 23. 30. that if you had lived in their dayes ye would not have put the prophets to death yet by your present actions of persecuting me and thirsting after my blood ye shew that such pretensions are but hypocrisie in you 49. Therefore also said the wisdome of God I will send them Prophets and Apostles and some of them they shall slay and persecute Paraphrase 49. And so clearly you are the people of whom God hath prophecyed that they will kill and persecute those whom he sends to them for this was begun by your fathers and continued in you and is like to be perfected by you 50. That the blood of all the prophets which was shed from the foundation of the world may be required of this generation Paraphrase 50. And this is likely to be the effect of it the Jewes of this age shall undergoe the severest vengeance that all the murthering of Gods prophets can bring on a rebellious people 51. From the blood of Abel unto the blood of Zacharias which perished betwixt the Altar and the Temple Verily I say unto you it shall be required of this generation Paraphrase 51. See Mat. 23. g. 52. Woe unto you lawyers for ye have taken away the key of knowledge ye entred not in your selves and them that were entring in ye hindred Paraphrase 52. have robb'd the people of that understanding of Scripture which might make them embrace the Gospel now preach'd to them ye will not receive the faith your selves and those which are inclinable to receive it ye hinder as much as you can 53. And as he said these things unto them the Scribes and Pharisees began to urge him vehemently and to note f provoke him to speak of many things 54. Laying wait for him and seeking to catch something out of his mouth that they might accuse him Paraphrase 53 54. to expresse great anger see Mar. 6. a. and indignation against him and to propose many things to him by way of question that they might get somewhat from him which being testified against him might be matter of accusation Annotations on Chap. XI V. 4. Indebted The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to owe is here to be taken in a notion peculiar to the Syriack language wherein Christ certainly spake which neither the Greek nor Latine nor Hebrew had made use of For he that sinnes or offends either against God or man is in Syriack said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a debter and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debitum a debt that is peccatum a sinne So Exod. 32. This people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have sinned a sinne the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath ought a debt So Lev. 4. If a priest c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sinne the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall owe. So Lu. 13. 4. of those on whom the tower fell doe you think saith Christ that these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debters that is offenders beyond all And proportionably to this to pardon is by them express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remit and here is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to release or absolve V. 7. The doore is shut The Romans were wont to expresse the first part of the night the close of the evening by primâ face candle-lighting A later part other nations express'd by shutting up the dores called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which time was wont by a kind of bell-man to be cryed about the streets Thus Jos 25. About the time of shutting the gate where the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the gate was shut Thus in this place the doore is shut is meant as an expression of the latenesse of the time of night and is express'd v. 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at midnight V. 41. Such things as you have The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies according to ability So when Epictetus appoints to abstain from oathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as farre as we are able and in Gemisthus Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of him who of that which he hath exercises liberality without any great expense This is express'd in Tob. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give alms of what thou hast and so Lu. 8. 3. 12. 33. and so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which a man hath in his power and Phavorinus to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't is answerable to that of Deut. 16. 10. which we read according as the Lord thy God hath blessed thee But because the precept is here given to the hypocriticall Pharisees who may have been guilty of great sinnes of injustice and 't is not impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie that v. 39. though I conceive it may fitly be taken in another sense noted 1 Cor. 5. Note h. and because this sinne of oppression and rapine and cheating and wronging others is so ordinary in the world that it may be reasonable for our Saviours speech to respect that among other sinnes and so to propose here the way on the sinners part required for the cleansing of that Therefore it is not amiss yet farther to observe that the place here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may in construction be so rendred as that the two Accusative cases shall be set by way of Apposition and both follow the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning will be give what you have or as far as you are able as far as all that you have will reach This we know the injurious is bound to in case of rapine to restore all that he hath taken away before he can hope for pardon but in case he be not able to restore all yet certainly he must goe as far as he can and that is the least that will be accepted nay Zacchaeus's example when he repented may be fit in that case to be considered who made a fourfold restitution to the injured person and gave half of his goods to the poor over and above And he that either restores to the utmost or doth it as far as is now in his power he doth restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense But because many cases there are wherein there is not place for exact restitution to
the future and again v. 28. ye have heard that I said to you I go â—way and I come unto you that is that I am to goe and shall after that again return to you So Mat. 3. 10. every tree that beareth not good fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that is is to be must be shall be cut down c. V. 29. That ye abstain To what hath been said of the Proselytes among the Jews in many places all referred to Note on c. 10. a. more must now be added for the explication of this Canon of the Councell at Jerusalem For the question being whether the Gentiles that turned Christians should be bound to all those things which were required of the Proselytes of justice or onely those things which were required of the Proselytes of the gates and the Apostles answer being in these words that they should be bound to no more but these necessary things to abstain c. the question will be what those particulars that are there named belong to To which the answer must be by setting down what was required of each of those sorts of Proselytes Or the former sort 't is sufficiently known that it was required that they should submit to the whole Mosaicall Law to be circumcised c. as appears by the ground of this quarrel or dispute here at the beginning of the Chapter And to this purpose 't is observable that the Epistle which is extant and affirmed to be written by this Barnabas here mentioned doth principally insist upon the no-necessity of circumcision in Christians see § 7. and § 2. hath these words In hoc providens est misericors Deus quia in simplicitate crediturus erat populus quem comparavit dilecto suo atque ostendit omnibus nobis ut non incurramus tanquam Proselyti ad illorum legem 'T is Gods mercy that the people which be purchased for his son should believe in simplicity and not as Proselytes of the Jews of this first kind run to their Law Of the second sort of Proselytes 't is as much acknowledged that there was no more required then the observation of six precepts given to the sons of Adam and the seventh superadded to the sons of Noah all together styled the seven precepts of the sons of Noah which were these The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of strange worship or of renouncing the Idolatry of the heathens the not worshipping other Gods The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the benediction that is the worship of the name that is the true God The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of judgments or administration of justice The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of disclosing nakednesse that is of abstaining from all uncleannesse and interdicted marriages within those degrees which are set down Lev. 18. The fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of shedding bloud or against homicide The sixth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these or ravine and doing as they would be done to by others The seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a member of any live creaturâ— or that they should not eate the flesh of any creature with the bloud in it a ceremony chosen by God as a means to keep them in detestation and abhorrence of the sin of Homicide occasioned probably by the bloudinesse that was among the men of the old world and accordingly given to Noah after the flood Gen. 9. 4. and consequently to all the Proselytes among the Jews Lev. 17. 10. Now that the observation of the whole Law particularly Circumcision the matter of the question and the character of the first kinde of Proselytes was not required here by the Apostles 't is clear It followes therefore that it must be onely the second sort the observation of the precepts of the sons of Adam and Noah Of which 't is clear that some are here named and it were sufficient to say that those some might be set down to signifie all the rest though they were not expresly mentioned As in Phocylides 't is not unreasonable to say that that verse of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eate bloud and to abstain from the Idol-sacrifices denotes the whole number of these seven precepts But it is possible we may goe farther in this matter and finde all the whole number of the seven here set down thus The command to abstain from things offered to Idols contains the two first precepts that of rejecting Idols and worshipping the true God The worshipping the true God is the Affirmative part of the precept and must be supposed cannot be left out when all the Idol-worships are prohibited and therefore are they prohibited that the true God may not have a rival in his worship which therefore must comprehend the precept of worshipping him And for the Negative part of the precept the rejecting of Idols or the notworshipping them that is contained in the abstaining from things offered to them for the feasts being a part of the Gentile sacrifices or a table for the worshippers being always furnish'd with the remainders of the sacrifices the abstaining from those feasts was the abstaining from that worship and therefore 1 Cor. 10. 14. when the Apostle saith fly from Idolatry it is clear by the consequents v. 19. 20. that this abstinence from the Idol feasts together with the consequents thereof is the thing forbidden by him Then the command to abstain from bloud is the fifth of those precepts the solemn prohibition of Murder or of the effusion of mans bloud Gen. 9. 6. given before to the sons of Adam and there renewed to Noah So Saint Cyprian understood it ad Quirin Abstinere à sanguinis effusione to abstain from effusion of blood which he cannot mean of the blood of beasts for that they were commanded not forbidden to powre out upon the ground Lev. 17. 13. And so others whom S. Austin mentions Cont. Faust Manich. Intelligunt à sanguine abstinendum nequis homicidio se contaminet they understood the precept of abstaining from blood that none should pollute himself with homicide And for those that understand it of the blood of beasts many of them leave out the mention of things strangled as being all one with this notion of it So doth Irenaeus l. 3. c. 1â— Tertullian De pudicit c. 12. and S. Austin in that place against Faustus giving this interpretation of it nè quic quam ederent carnis cujus sanguis non esset effusus not to eat any flesh whose blood hath not been powred out though some others by mistake I suppose understand it of the blood of beasts and yet retain the mention of things strangled also Thirdly that of things strangled is the seventh of those Gen. 9. 4. Flesh with the life thereof which is the bloud ye shall not eate A ceremony superadded to that former precept of not shedding mans bloud to hedge it in and secure it now having as 't is probable been so fouly broken by the
out of Africanus should call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three thousand and in his History thirty thousand but perhaps the mistake of numerall letters may cause that variation And then the three thousand there will be more agreeable with the chief officers account here who makes them but four thousand CHAP. XXII 1. MEN Brethren and Fathers hear ye my defence which I make now unto you Paraphrase 1. give me leave and audience to purge and clear my self from the accusation charged on me v. 28. 2. And when they heard that he note a spake in the Hebrew tongue to them they kept the more silence and he saith Paraphrase 2. And these enemies of Pauls being averse to the Hellenists see Note on ch 6. a. and so to him as using the Greek language when they heard him speak Hebrew were a little pacified and so gave him the hearing Thus therefore he began his Oration 3. I am verily a man which am a Jew born in Tarsus a city in â—ilicia yet brought up in this city at the note b feet of Gamaliel and taught according to the manner of the Law of the fathers and was zealous towards God as ye all are this day 4. And I persecuted this way unto the death binding and delivering into prison both men and women Paraphrase 3 4. a scholar of Gamaliel's a Doctor of the Pharisees and accordingly was imbued with the strictest Judaicall principles and so became as zealous a propugner of the Law of Moses and religion of the Jews as that is opposed to the reformation wrought by Christ as any of you are at this time being of that sort of men among the Jews that are called zelots and are very punctuall and strict in the observances of the Law and think themselves obliged to put all men to death that teach any thing against it And so did I to the Christians 5. As also the high Priest doth bear me witnesse and all the estate of the elders from whom also I received letters unto the brethren and went to Damascus to bring them which were there bound unto Jerusalem for to be punished Paraphrase 5. As all the Sanhedrim especially the high Priest knows from whom I had writs or commissions to apprehend the Christians see c. 9. 2. and 26. 10. and 12. all that I found in Syria and bring them bound to the Sanhedrim by them to be scourged or perhaps put to death by the Roman powers 6. And it came to passe that as I made my journey and was come nigh unto Damascus about noon suddenly there shone from heaven a great light round about me Paraphrase 6. And when I had that commission from the Sanhedrim and went into Syria to execute it 7. And I fell unto the ground and heard a voice saying unto me Saul Saul Why persecutest thou me Paraphrase 7. a thunder and out of it these words articulately spoken c. 9. 4. 8. And I answered Who art thou Lord And he said unto me I am Jesus of Nazareth whom thou persecutest 9. And they that were with me saw indeed the light and were afraid but heard not the voice of him that spake to me Paraphrase 9. And they of my company heard the thunder and saw the lightning round about me though they heard not see note on c. 9. b. the speech that out of the thunder was delivered to me 10. And I said What shall I do Lord And the Lord said unto me Arise and go into Damascus and there it shall be told thee of all things which are appointed for thee to doe Paraphrase 10. I have provided and appointed one Ananias to come unto thee and declare to thee what I have designed for thee to do and suffer for me 11. And when I could not see for the glory of that light being led by the hand of them that were with me I came unto Damascus Paraphrase 11. And being blind and not able to see by reason of this shining appearance v. 6. I was fain to be led by those that were with me and so I was conducted to Damascus 12. And one Ananias a devout man according to the Law having a good report of all the Jews which dwelt there Paraphrase 12. a Christian Jew that lived according to the Mosaical Law 13. Came unto me and stood and said unto me Brother Saul receive thy sight And the same hour I looked up upon him Paraphrase 13. recovered my sight 14. And he said The God of our Fathers hath chosen thee that thou shouldst know his will and see that just one and shouldst hear the voice of his mouth Paraphrase 14. The God of Abraham c. hath chosen thee to have the Gospell revealed to thee and to see Christ who appeared to thee in that bright cloud and to hear him speak to thee from heaven 15. For thou shalt be his witnesse unto all men of what thou hast seen and heard Paraphrase 15. For of thee it is appointed that thou shalt preach and make known to all men the things which Christ hath made known unto thee 16. And now why tarriest thou arise and be baptized and wash away thy sins calling upon the name of the Lord. Paraphrase 16. To what purpose therefore should any delay be made of baptizing thee and admitting thee into the Church by that seal of the covenant whereby thou art engaged to forsake and God to pardon all thy former sins upon condition of a sincere change on thy part upon which thou maiest joyn with the Church in performance of all Christian duties of devotion to God 17. And it came to passe that when I was come again to Jerusalem even while I prayed in the Temple I was in a trance Paraphrase 17. And at my first coming to Jerusalem after this c. 9. 26. as I was in the Temple a praying I fell into an extasie or trance see note on c. 10. d. 18. And saw him saying unto me Make hast and get thee quickly out of Jerusalem for they will not receive thy testimony concerning me Paraphrase 18. And in a vision me thought I saw Christ and he commanded me to go speedily out of this city because my former zeal against the Gospell would hinder my preaching of it now from being believed or heeded by those of Jerusalem 19. And I said Lord they know that I imprisoned and beat in every Synagogue them that believed on thee 20. And when the bloud of thy Martyr Stephen was shed I also was standing by and consenting unto his death and kept the rayment of them thet slew him Paraphrase 19 20. Against this me thought I argued that my former zeal against Christianity being so remarkable among all the Jews as it must needs be by my imprisoning and scourging the professors of it in the Consistories of many cities c. 9. 2. by my joyning and assisting in the stoning of Steven and keeping the accusers garments whilst they threw stones at him c. 7.
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
that is the plague v. 36. and c. 16. 41. 11. Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come Paraphrase 11. All these sinnes and judgements on those Israelites who were vouchsafed such wonderfull mercies by God which were his people under his immediate conduct had so much of his Spirit among them and yet sinn'd so foully and were destroyed so miserably are all emblemes of our estate if we doe not beware of their sins and they are set down in the old Testament as warnings for us Christians 12. Wherefore let him that thinketh he standeth take heed lest he fall Paraphrase 12. And therefore let him which is the most spiritual among you that seems to himself to stand the firmest take care that he fall not into these carnal sins which bring such ruine along with them 13. There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it Paraphrase 13. And though some motives there are now among you that may tempt you to joyne with the heathen in their idolatries to wit the persecution of the heathens among which you live yet ought not this to work much upon you to drive you out of your religion For first these are but ordinary and to be look'd for see note on Rom. 6. b. and besides God that hath promised not to suffer his servants to be afflicted that is tempted see note on Gal. 4. a. above their strength will be sure to make good his promise and will give you a way of escaping their terrors if you continue faithfull and constant that you shall be able to bear whatsoever befalls you 14. Wherefore my dearly beloved flee from idolatry Paraphrase 14. To conclude therefore let no temptation bring you to yield to these sins that are in their idol-feasts see note on ch 5. 1. nor at all to be brought to sacrifice with them 15. I speak as to wise men judge ye what I say Paraphrase 15. I need not speak more plainly to you what I mean by idolatry you are wise enough to know see note c. 16. The note e cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ Paraphrase 16. The Christian feast of bread and wine in the Lord's supper is the exhibiting to us see note on Mat. 26. 26. the making us partakers of the body and blood of Christ see note on Act. 2. c. and is by us all acknowledged to be so and therefore sure the joyning in an idol-feast is a participating of the idol-God 17. For we being many are one bread and one body for we are all partakers * of that one bread Paraphrase 17. And all we that do partake of that one feast are by that supposed to be one body of the same kind one with another and so in like manner if ye joyn with heathens and partake of their idol-feasts with them ye are to be supposed of the same lump and mould with those heathens 18. Behold Israel after the flesh are not they which eat of the sacrifices partakers of the altar Paraphrase 18. In the Jewish sacrifices 't is a known thing that not onely they that sacrifice the priests but all they also that eat of any part of the sacrifice the people are said to perform service to God to eat as it were and drink with God at the altar and to partake of all the benefits that come from God upon the sacrificers 19. What say I then that the idol is any thing or that which is offered in sacrifice to idols is any thing Paraphrase 19. I need not then affirm that which the objection c. 8. 4. denyed viz. that an idol is any thing or that that which is offered to a false God is in it self at all different from any ordinary meat from the contrary of which the Gnosticks concluded that there is no unlawfulnesse to joyn in eating at an idol-feast 20. But I say the things which the Gentiles sacrifice they sacrifice to devils and not to God and I would not that ye should have fellowship with devils Paraphrase 20. No I need not come to examin that nicety 't is sufficient to say in plain words that those sacrifices of the heathens are sacrifices to devils and that whosoever eats of the feasts joyned to those sacrifices doth communicate and joyn and doe service to devils and I would not have Christians guilty of that 21. Ye cannot drink the cup of the Lord and the cup of devils ye cannot be partakers of the Lords table and the table of devils Paraphrase 21. The Sacrament of the body and blood of Christ wherein we communicate with and partake of the benefits of the death of Christ will not well agree with communicating of and joyning with devills see Rev. 13. note a. 22. Doe we provoke the Lord to jealousie are we stronger then he Paraphrase 22. Doe we joyn devils in competition or rivality with God doe we think that we shall dare to give our selves up to all idolatry and heathen sin and yet that God will not punish us when in the second commandement he hath express'd his jealousie against those that take in any other rivall into their worship and threatned to visit and punish for it 23. All things are lawfull for me but all things are not expedient all things are lawfull for me but all things edifie not Paraphrase 23. Many things there are see c. 13. note i. which I might lawfully doe but that they are hurtfull and disadvantageous to others tend not to their edification but to the scandalizing of them either bringing them to or confirming them in some sinne 24. Let no man seek his own but every one anothers wealth Paraphrase 24. And 't is not fit that any should be so intent on what is lawfull for him in respect of himself or what is for his own advantage as to neglect the benefit and advantage and edification of others 25. Whatsoever is sold in the shambles that eat asking no question for conscience sake 26. For the earth is the Lords and the fulnesse thereof Paraphrase 25 26. And whereas you object that some portions of the heathen sacrifices are sold in the markets among other meat and that therefore if it be not lawfull to eat what is offered to idols ye must not ear what ye buy in the shambles because that may be such and then this is a great retrenchment of your Christian liberty by which ye may lawfully enjoy any of God's creatures I answer that in that case I may lawfully â—at whatsoever is there sold and not
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
themselves with better sacrifices then these Paraphrase 23. And therefore the Law commanding that the Tabernacle which in respect of the two parts of it but especially the inmost part is an image of the highest Heavens should thus be purified with the bloud of bullocks or goats that is that the Priest should never enter in thither without such bloud-shedding it is most agreeable and proportionable to these types that Christ should dye shed his own bloud and so enter into Heaven to be our high Priest and in like manner that we through many sufferings should enter into the kingdome of God 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us Paraphrase 24. For Christ was not so an high Priest as to enter into any holy place built by men the image or representation of signifie Heaven see Wisd 9. 8. but into Heaven it self there to appear before God as the Priest was said to doe in the Holy of holies and to recommend our wants and affairs to him and negotiate for us and so to relieve us when we stand in need of him 25. Nor yet that he should offer himself often as the high Priest entreth into the holy place every year with bloud of others Paraphrase 25. Nor was the similitude betwixt him and an high Priest to hold in this that as the Priest enters into the holy place every year with the bloud of bullocks and goats so Christ should enter every year into that which was signified by the Holy of holies 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared note h to put away sin by the sacrifice of himself Paraphrase 26. For then he should from time to time ever since the beginning of the world have dyed many times but in this his presenting himself in the sight of God his going to heaven to intercede for us differs from the Priests going into the Holy of holies that Christ doth shed none but his own bloud and that but once for all and that now in this last age see Note on Mat. 24. c. this close or shutting up of the Jewish state on purpose to obtain pardon for whatsoever sins repented of and to work reformation among us 27. And as it is appointed unto men once to die but after this the judgement ◠Paraphrase 27. For in this is the condition of Christ like to the condition of other men that as they must die but once and then be judged to all eternity 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation Paraphrase 28. So Christ having yielded up himself for a sacrifice for us and so born our sins up to the crosse with him dyed as our surety or proxy shall doe this but once when he comes again it shall be in another manner he shall not come to this earth to dye again but shall come in glory and power quite unlike that state wherein he was when he bare our sins to the relieving and bestowing deliverance on those who expect and wait for him and constantly adhere to his commands Annotations on Chap. IX V. 1. First covenant That it must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle will appear by the authority of antient MSS. as besides others taken notice of by other men in an antient one in Magd. Col. Library in Oxon and of the Syriack and old Latine Translation and of Saint Chrysostome and the Greek Fathers who read it not And then there is little doubt but the Substantive to it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant mentioned in the former Chapter and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first in the verse immediately preceding this c 8. 15. which antiently was conjoined with this before the division into Chapters Besides the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle will not be very congruous for then the Tabernacle must be said to have in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly holy that is the Tabernacle as appears v. 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of holies As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances see Rom 8. d. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in any reason to be taken not in the Genitive but the Accusative plural and so will note sacrifices and other institutions for Gods worship which belonged to that Mosaical Covenant V. 4. Golden pot It is a matter of some difficulty to determine whether it were the Ark in which the Pot of Manna and the Rod are hore said to be kept or more generally the Holy of holies wherein as in a common place both they and the Ark were For first the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which may equally referre to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle called the Holy of holies and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark and secondly it is positively affirmed 1 King 8. 9. that there was nothing in the Ark but the tables of stone But then on the other side it is apparent that those Tables of the Law were in the Ark and therefore the mention of those being immediately subjoyned to the mention of the Pot and the Rod and connected distinctly with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pot and the rod and the tables in all reason they must be thought affirmed to be in the Ark where it is certain the Tables were and 2. it is as manifest that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over it v. 5. denotes the Ark on the covering of which and not of the Holy of holies the Cherubim were To this difficulty that which Theophylact hath affirmed is most satisfactory that though at that time which is referred to 1 King 8. 9. that is in Solomons time there was nothing in the Ark but the Tables yet in after-times the Pot and the Rod were put there viz. in Jeremies time when the Ark was to be hid by him and all this saith he S. Paul may be supposed by tradition to have had from Gamaliel his Master a Pharisee and accordingly saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews or Jewes of his time which were of the Pharisees sect affirmed it to be so V. 5. Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is here set to signifie the Schechina or appearing of God which was wont to be by Angels of which there Cherubims were the representations See Note on Mat. 16. n. and on Mar. 1. 2. Ib. Mercy-seat The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things first to cover and
afflicted and persecuted as they were for there are far greater and bloodier combates against sin such as bring blood and death and against those they must be provided in comparison of which theirs yet are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or skirmishes V. 11. Peaceable fruit Agreeably to the former Agonistical expressions in the beginning of the chapter is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercised in these gymnasia of afflictions and the receiving of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reward styled here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of righteousnesse that fruit which belongs to all righteous men now under the Gospel or else according to a singular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse for felicity mention'd in the Note on 2 Tim. 4. a. and emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring as the learned P. Faber hath conceived to the corona oleagina the olive crown that tree being an embleme and symbolum of peace of which the Olympian crowns for their victors were ordinarily made But of that see more Ja. 3. Note g. V. 16. Profane person as Esau Why Esau in selling his birth right is here called profane will appear by that known observation among the Jewes that as long as God was served within private walls before the erecting of the Tabernacle and Temple and institution of Priesthood the right of Priesthood in every family was annexed to the primogeniture the first-born was still the Priest Thus Exod. 24. 5. when 't is said that Moses sent the young men of the children of Israel to offer burnt-offerings and peace-offerings unto the Lord the Chaldee paraphrase renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born and uzielides adds this Scholion because as yet the Aaronical Priests were not instituted This say the Jewes and 't is reasonable to believe them was it that made Jacob so ambitious of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or privileges of the primogeniture and if Baal Haturim on Gen. 28. out of Beresith Rabba may be heeded this was it which Jacob desired to have confirmed to him by God in those words Gen. 28. 20. If God will be with me And therefore for Esau to sell this sacred privilege for one messe of pottage to undervalue this prerogative of offering to God so vilely out of a little present impatience and proportionably for the Hebrew Christians for a poor secular end viz. to rid themselves of a little persecution or affliction for the Gospel to quit the publick service of God as it appears some did at this time c. 10. nay to forsake Christianity it self to apostatize utterly to which that was but a praeludium and so to part with that privilege of Priests which belongs to all Christians so far as the prerogative of offering up prayers to God this will easily be acknowledged an act of great profanenesse To which may be accommodated that which the Jerusalem Targum Gen. 25. 34. faith of Esau he contemn'd his primogeniture and set at nought his part in the world to come and denied the resurrection of the dead viz. because in contemning his privileges of Primogeniture and in that of the Priesthood he is interpreted to have done all this V. 23. General assembly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a theatre a multitude of people come together as in the Grecian games to behold their agones and their sacra Hence doth it signifie also any frequentia populi but especially a promiscuous mix'd multitude from all parts and in a sacred sense an assembly of worshippers of all sorts and countries which is a particular notation of the Christian Church the net which gathers up good and bad that is Jewes which were called the only people of God before and Gentiles which were proverbially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners is made up of a company of all nations nay takes in the Angels themselves named immediately before and who are said to sing and joyn with us in our publick assemblies Ib. First-born The First-born had not only the privilege of the Priesthood before the Law but alwaies since the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the portion not only of possessions but of dignity honour above the rest of the brethren And proportionably the Apostles which were either simply the first converted to the faith of Christ or else preferred before others as Judah to the Primogeniture of dignity and Levi in respect of the Priesthood are call'd here the first-born and the Church first founded in them and planted by them is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of the first-born the Apostolical Church Ib. Written in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be enrolled see Note on Luk. 2. i. and this belonged either to all the congregation of Israel Num. 1. 18. or in a special manner to the first-born of every family who had that dignity before others and in time came as families grew into tribes to be princes of the tribes of their fathers Num. 1. 16. or to some choise renowned men who were to be captains or heads of thousands in Israel or finally to all souldiers listed or enrolled And to this manner of enrolling doth this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written or enrolled in heaven referre to denote those that are registred by God matriculated in heaven that is beside the Apostles all other holy men renowned in the book of God and so this phrase is sit to be joyned to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing in the forementioned notion Ib. Made perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those that have received their crown their reward in the Agonistical notion so often mentioned that is that have attained the end of their race are triumphant in heaven And the use of this very phrase among the Jewes is ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are advanced to be as they are wont to say under the throne of glory V. 24. That of Abel The meaning of this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Theophylact and others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not easily resolved on If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may then agree with Abel as the Accusative case and then it must be rendred then Abel meaning then Abel spake or else referring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genitive case it will then be rendred then that sprinkling of Abel noting the sprinkling of blood which in that sacrificing of his firstlings Gen. 4. 4. he is supposeable to have used If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then as it is certain it must refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood precedent and so denote the blood of Abel so it is uncertain what blood is meant whether the blood of Abel shed by Cain or the blood
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
by the use of the phrase all the words v. 3. viz. all the words which the Lord hath said 't is evident that the peoples part which is obedience and not only God's part in making good his promises to them was it that was sealed and so signified by their being sprinkled with blood by Moses and to it is immediately annexed All that the Lord hath said will we do and be obedient v. 7. And Moses took the blood and sprinkled it c. ver 8. And to this it is very agreeable that here it is in the same case joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience and the sprinkling of the blood of Jesus noting this of Evangelical obedience to be the condition required on our part in this new Covenant which Christ sealed with his blood in like manner as that Mosaical Covenant was there sealed with sprinkling of blood and to which he hath both enabled and obliged us by his death having given himself for us that he might redeem us from all iniquity and purifie to himself which is the effect of sprinkling a peculiar people c. Tit 2. 14. and so we read of this blood of sprinkling by which Christ's death is typified that it was the blood of the Covenant which the Lord commanded to you Heb. 9. 20. a rite to engage our obedience to God And this seems to be the most proper notation of the words and is fully parallel to that of Ephes 1. 4. where God is said to have chosen us in Christ that we should be holy c. Some other notions the phrase might be capable of either to signifie God's pardon and acceptance Heb. 9. 22. Rom. 3. 25. but that will not so well agree with the Passive acception of the word looking rather on God who is the Agent in it and the blood of Christ the meritorious cause of it whereas this being joined with obedience seems to be somewhat in us to which we are enabled and engaged by the blood of Christ or else to denote our imitating Christ's constancy and perseverance shedding our blood in his cause as he hath given us an example And thus indeed to be sprinkled by Christ's blood may be a phrase figuratively to signifie our transcribing this bloody copy of his but yet seems not to be any part of the intimation of the ceremony of sprinkling with blood in Exodus from which this rather seems to be transcribed CHAP. II. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings Paraphrase 1. Wherefore arming your selves against the erroneous doctrines and practices of the Gnostick hereticks that insinuate themselves among you to infuse villanie and all kinde of deceitfulnesse and hypocrisie as also of malice and calumniating of others the purest Christians 2. As new-born babes desire the note a sincere milk of the word that ye may grow thereby Paraphrase 2. Behave your selves with that simplicity which becometh new-born children suck in that pure nourishment which by your rulers is afforded you see Rom. 12. a viz. instruction or Christian doctrine and that pure from all Jewish or heretical mixtures which may increase your Christian stature advance you to an higher pitch of Christianity and at last bring you to salvation 3. If so be ye have tasted that the Lord is gracious Paraphrase 3. Which sure you will doe if you have but once as David saith of Gods Law Psal 34. 9. tasted how sweet how much for our advantage it is which is designed us in the Gospel of Christ 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and pretious Paraphrase 4. To whom associating or conjoining your selves by obedience and worship as to a living not dead foundation or corner-stone rejected indeed by the Jewish Sanhedrim but in Gods account most choise and esteemed and meant for the foundation of a visible Church 5. Ye also as lively stones are built up a spiritual house an holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ Paraphrase 5. Doe you accordingly◠not as dead but living members join together not only in inward piety but in continual assemblies or Church-meetings of which every Christian is to be a part and so all together make up a spiritual temple that is congregation to pray unto and praise God to perform to him those acts of the Christian sacrifice to which you are as it were consecrated and set apart by God and which being now offered to God in the name of Christ or through what he hath suffered and done for us will be sure to be acceptable to God without the bodily sacrifices of the Jewes or observation of their Law 6. Wherefore note b it is contained in the Scripture Behold I lay in Sion a chief corner-stone note c elect precious and he that believeth on him shall not be confounded Paraphrase 6. According to that which the Scripture tells us that in the erecting the new Church under the Gospel Jesus Christ and his doctrine in opposition to all other is appointed by God to be the foundation of the foundation so that all that is in the Church must be founded and built on him and whosoever doth sincerely believe and is truly built on him shall never fail of his expectation he shall never miscarry that lays his weight on that foundation see note on Rom. 9. m. 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner Paraphrase 7. To you therefore that are believers this is matter of infinite advantage but for those that stand out in unbelief to them belongs the reproach of that prophecy that he that is refused by the Jewes is honoured by God and made the sole total foundation of his Church on which nothing must be built which he hath not taught no Judaical old or heretical new doctrine must be mingled with it 8. And a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto also they were note d appointed Paraphrase 8. But this foundation-stone such an one as should be apt to hurt and mischief many who shall apostatize and fall off from the faith of Christ through fear of persecution and by that means be destroyed among the persecuters And this is no strange thing but the very same that is prophesied of and so appears to be part of Gods decree that they that obey not the Gospel of Christ should be destroied by him or that the seed sown in stony ground should at the scorching of the Sun wither away that all carnal professors should be thus tried and discovered by persecution and so that this corner-stone should be the bruising and ruining of many who stumble and fall from Christ because Christianity brings sufferings along with it
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
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
Salvation and glory and honour and honour and power unto the Lord our God Paraphrase 1. Another vision I received much to the same purpose with the former but differing in this that the former looked especially on the city of Rome and the luxury and pride of the inhabitants thereof but this looked especially on the heathen religion there destroyed and exchanged for the Christian but that not all at once but by several steps and degree and first methought I heard a multitude of Christian people employed like the Saints and Angels in heaven singing of Allelujahs praises and thanksgivings to God as to him who had wrought great mercies for them 2. For true and righteous are his judgments for he hath judged the great whore which did corrupt the earth with her fornication and hath avenged the blood of his servants at her hand Paraphrase 2. Magnifying his fidelity to themselves and his just vengeance on the Idolatrous persecutors that had debauched so many to their courses and shed so much blood of Christians 3. And again they said Allelujah and her smoak arose up for ever and ever Paraphrase 3. And again triumphing in this act of Gods that this was like to be a fatal irreparable blow to the Roman Idolatry 4. And the four and twenty Elders and the four beasts fell down and worshipped God that sate on the throne saying Amen Allelujah Paraphrase 4. And the Bishops or representatives or governours of the Christian Church in Judaea ch 4. 4. and proportionably to them all other Bishops and the four Apostles formerly mention'd as the planters of the Christian faith in Judaea ch 4. 6. and two of them now in Rome also Peter and Paul gave their acclamations to those Hallelujahs 5. And a voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great Paraphrase 5. And all Christians in the world of what quality soever were admonished of their duty and obligation to doe so too 6. And I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Allelujah for the Lord God omnipotent reigneth Paraphrase 6. And that admonition was presently answer'd with the acclamation of all the nations that is Christian people in them over all the world thundring out Allelujahs to God for this illustrious enlargement of the kingdome of Christ the conversion of that Imperial city to Christianity 7. Let us be glad and rejoice and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready 8. And to her was granted that she should be arrayed in fine linen clean white for the fine linnen is the note a righteousness of saints Paraphrase 7 8. Which is as it were the marriage of Christ to a lovely spouse his Church and so matter of rejoicing to all that hear of it Joh. 3. 29. which should now be adorned as the Priest entring into the sanctuary under the Law to note the liberty and the privileges which should be bestowed on the Church by the Emperour Constantine 9. And he saith unto me Write Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me These are the true sayings of God Paraphrase 9. And an Angel bad me take notice of this as of the blessedest happiest change that ever was wrought in the world and happy he that should be a spectator of it Of which yet I might be as confident it would come as if I saw it God having firmly decreed and made promise of it 10. And I fell at his feet to worship him and he said unto me See thou doe it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of prophecie Paraphrase 10. And the joy of this news so transported me that as Abraham for the joy of the good news Gen. 17. 17. fell on his face c. so I could not but fall down to acknowledge my sense of so blessed a news and messenger But when I did so he bid me forbear For saith he I am no more honourably employ'd by Christ then thou art I am now a messenger to make known this prophecie to thee of the conversion of Emperors c. to the Gospel and thou and such as thou Apostles of Christ are Embassadours of as honourable and blessed news as this Let God have the praise of all for to be an Apostle of Christ a witnesse and publisher of his resurrection c. is to be a Prophet sent and indued with the Spirit of God and so as valuable as that office which now I am executing of foretelling things to come 11. And I saw heaven open'd and behold a white horse and he that sate upon him was called faithfull and true and in righteousnesse he doth judge and make warre Paraphrase 11. And methought I saw Christ coming from heaven in a pompous manner riding or sitting upon the white horse as he did c. 6. 2. that is in the preaching of the Gospel and according to his promise and his just judgments against his enemies proceeding against them that is against the Emperour Maxentius see c. 16. 12 14. 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that no man knew but he himself Paraphrase 12. And methought his eyes were like fire searching to the secrets of the heart noting him to judge and discern who are fit to be destroyed who not and he had many crowns on his head tokens and testimonies of as many victories over enemies whom he had overcome either by their yielding that is conversion or falling before him that is destruction and as a token of those victories he hath a note or ticket by which to receive his reward which no body sees but himself see ch 2. 17. and note i. that is he is acknowledged victorious 13. And he was clothed in a vesture dipt in blood and his name is called The word of God Paraphrase 13. And he was in a royal purple garment noting that regal power to which he was installed as a reward of his crucifixion Isa 63. 1 2. Phil. 2. 9. now to belong to him most illustriously and his name in which he was represented was that known title of Christ The word of God noting that which is now done to be an effect of divine power wrought by his word without any visible working of ordinary means toward it 14. And the armies which were in heaven followed him upon white horses clothed in fine linen white and clean Paraphrase 14. And the Angels the ministers of his vengeance attended him in a glorious and splend id manner 15. And out of his mouth goeth a sharp sword that with it he should smite the nations and he shall
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