on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every
every person but Noahs family that made use of the means prescribed them by God so shall it be in this approaching destruction on this nation 40. Then shall two be in the field the one shall be taken and the other left 41. Two women shall be grinding in a mill the one shall be taken and the other left Paraphrase 40 41. Then shall there be many acts of Gods providence discerned in rescuing one from that calamity wherein another is destroyed especially that of departing out of Judaea v. 16. which the beleivers generally did at Gallus's raising the siege see Note g. the rest staying behind and so being destroyed Two persons in the same field together shall be thus discriminated in their fate two women grinding together or turning of a hand-mill one of them shall stay and be destroyed and the other that was in the same place and danger with her shall as by the Angel that hurried Lot out of Sodome or otherwise by some invisible disposition of that providence which waits on his faithfull servants be rescued from that destruction v. 31. 42. Watch therefore for you know not what hour your Lord doth come Paraphrase 42. This judgment then being so neer and yet so uncertain when the time will be it will become every one to be vigilant every minute that he may be of the number of those to whom those strange deliverances are promised that is a faithful constant obedient servant of Christs not tempted from his service by any terrors see v. 13. 43. But know this that if the good man of the house had known in what watch the thief would come he would have watched and would not have suffered his house to be broken up Paraphrase 43. For certainly any man that were thus forewarned of a thief that would break into his house at such a time is mad if he doe not provide a guard to secure it against that time 44. Therefore be ye also ready for in such an houre as you think not the son of man cometh Paraphrase 44. And then by the same reason when the time is so uncertain and the being ready at that time so necessary you are obliged to be alway on your guard expecting every houre 45. Who then is a faithful and wise servant whom his Lord hath made ruler over his houshold to give them meat in due season Paraphrase 45. Whosoever of you ther◠shall be intrusted by God in any office of trust or stewardship especially in that of getting beleivers to Christ and shall discharge that trust faithfully and discreetly doe that which is his duty in times of triall and persecution v. 11 12. 46. Blessed is that servant whom his Lord when he cometh shall find so doing Paraphrase 46. Thrice happy shall be bee if when his master comes to visit he continue to be thus imploy'd and so be found about the duties of his trust constant and persevering v. 13. 47. Verily I say unto you that he shall make him ruler of all his goods Paraphrase 47. His Lord shall enlarge his trust and make him steward of all and not only of his houshould either preserve him to be a governour in his Church after these sad times are over or otherwise reward him as he seeth best 48. But and if that evil servant shall say in his heart My Lord delayeth his coming Paraphrase 48. If that servant shall prove dishonest and say or think that Christ means not to come and visit as he said he would 2 Pet. 3. 4. 49. And shall begin to smite his fellow-servants and to eat and drink with the drunken Paraphrase 49. And thereupn joyne in the persecuting of his brethren as the Gnosticks did with the Jewes against the Christians and indulge himselfe presumptuously to licentious living see 2 Pet. 3. 3. Jude 18. 50. The Lord of that servant shall come in a day when he looketh not for him and in an houre that he is not aware of Paraphrase 50. The time of visitation shall come on him when 't is least looked for when he is in the worst posture to be surprized 51. And shall note p cut him asunder and appoint him his portion with the hypocrites there shall be weeping and gnashing of teeth Paraphrase 51. And shall deale with him as a false debtor or deceitfull steward hew him asunder and assigne him the same lot which befalls the unbeleiving Jewes Lu. 12. 46. bring the same destruction on the Gnostick Christians and the Jewes together and that shall be an irreversible and a most miserable destruction Annotations on Chap. XXIV V. 2. One stone upon another The full completion of this Prophecy of not one stone left on another is very remarkable in story which tells us that Turnus Rufus did with a ploughshare tear up the foundations of the Temple and so not leave any part of it under ground undissolved not one stone upon another see Scaligers Canon Isagog p. 304. V. 3. Coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the presence or the coming of Christ is one of the phrases that is noted in this book to signifie the destruction of the Jewes See Note on c. 16. o. A threefold coming of Christ there is 1. in the flesh to be borne among us 2 ly At the day of doome to judge the world 1 Cor. 15. 23. and in many other places And beside these 3 ly a middle coming partly in vengeance and partly for the deliverance of his servants in vengeance visible and observable on his enemies and crucifiers and first on the people of the Jewes those of them that remain impenitent unbeleivers and in mercy to the relief of the persecuted Christians So 't is four times in this Chap. v. 27 37 39. and here So 2 Thess 2. 1. and 8. when the coming of Christ is said to destroy that wicked one which it seems should then in a short time be revealed which therefore as it agrees with the predictions here of the many Antichrists before this destruction so it cannot be applicable to that other coming at the end of the world So Ja. 5. 7 8. where the designe being to establish the scatter'd Jew-Christians and to give them patience in their present pressures the only argument is because the coming of the Lord draws nigh which being foretold as the season which he that surviveth should escape both here in this chap. v. 13. and c. 10. 22. and Mar. 13. 13. as when their persecutors for such were the unbeleiving Jewes are destroyed it must necessarily follow The nearnesse of it is therefore the best motive to confirme the patience of any and is again expressed v. 9. by the Judges standing before the gate that is very nigh at hand ready to enter on the work And so I conceive it signifies also 2 Pet. 1. 16. as will appear by considering the circumstances of the place see Note c. and so ch 3. 4. and 12. being a coming which was within a while to be
repentance and change to fit men for Christ 77. To give knowledge of salvation to his people by the remission of their sinnes Paraphrase 77. To teach men that in Christ there is a possibility of obteining salvation for sinners to wit by pardon of their sins upon repentance and new life 78. Through the tender mercy of our God whereby the note f day-spring from on high hath visited us Paraphrase 78. which is a special act of compassion in God through which it is that this rising Sun i. e. the Messias or Christ so called by the Prophets is come from heaven to visit and abide among us 79. To give light to them that sit in darknesse and in the note t shadow of death to guide our feet into the way of peace Paraphrase 79. to shine forth to blind ignorant obdurate worldlings living in a state of death and to put us into that way that will bring us to salvation 80. And the child grew and waxed strong in spirit and was in the deserts till the day of his shewing unto Israel Paraphrase 80. And Iohn grew and had the Spirit of God dayly more and more shewing himself in him and dwelt in the hill countrey of Iudea where he was born till the time of his preaching or setting to the execution of his office among the Iews Annotations on Chap. I. V. 1. Most surely believed This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several notions in the New Testament 1. It is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fulfilled performed done So 2 Tim. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil or perform thy ministery So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle saith Fulfil or performe thy ministery So in Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil desire is to do what is desired so 2 Tim. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the preaching may be fulfilled i. e. gone through with and that the Gentiles may hear i. e. that it may be preached to the Gentiles also So in Hesychius Presbyter Cent. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old Testament did not perfect or complete the inward man to piety or in that respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And so 't is in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which have been done performed acted among us of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or narration ensuing doth consist And this is perfectly agreeable to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the Old Testament is once rendred by it which signifies to fulfil and performe as well as to fill So the Hebrews have a proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a man fulfil his heart i. e. do what he lists and in the Psalmist to fill or fulfil all thy mind is to grant all thy petitions Secondly then it signifies to fill and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fulnesse or plenty Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of the fulnesse of understanding and because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Metaphorical as well as real filling infusing imbuing c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so too And according to the matter of subject to which it is applyed the signification is yet farther varied For so being applyed to the Heart the principle of action it signifies to incite to any action to embolden to do any thing and when there is any thing of difficulty in it or of danger then it is particularly to give courage or confidence to embolden So Act. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why hath Satan filled thy heart that thou shouldst lye or deceive the Holy Ghost i. e. why or how did Satan incline or embolden thee to do this villany and so Eccles 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart of the sons of men is filled to do evil i. e. men are by impunity incited and emboldned to do so So Hest 7. 5. who hath filled his heart to do this or whose heart hath filled him to do this where the Greek reads distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is it that hath dared to denote the danger that he incurred that had done it and so the boldnesse of the adventurer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes ordinarily to signifie boldnesse confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 11. confidence of hope the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence of faith Heb. 10. 22. the effect of being wash'd from an evil conscience in the end of the verse and the instrument of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming cheerfully to God in the beginning So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 21. being confident that God was able and so boldly depending on it So 1 Thess 1. 5. Our Gospel hath been towards you preached to you not onely in word but in power and in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in or with much confidence for so the next words as ye know what manner of men we were among you are interpreted c. 2. 2. we were confident in our Lord to speak the Gospel of God to you in much contention And so Rom. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every man have assurance such as on which his actions are to depend in his own not any other mans understanding The Kings MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning is Let a man be moved to do any thing by his own not by another mans conscience for so the Context enforceâ—h being in opposition to one mans judging another for doing what he thinks he ought to do v. 4. according to that of 1 Cor. 10. 29. why is my liberty judged of another mans conscience These are the places where the word is used in these books which are therefore put together here in the first place V. 2. Ministers Two possible acceptions there are of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word may signifie as it doth in some other places the matter the thing spoken of for so it doth v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words i. e. the things wherein thou hast been instructed So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word i. e. thing done c. 2. 15. see Note on Mat. 2. h. and in this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Apostles as those that were Christs instruments and officers not onely saw but acted themselves the things the passages that are here related And this is the plainest and clearest meaning of the phrase 2 ly It is the opinion of other learned men and among them of Budaeus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here as generally it doth throughout S. Johns Gospel the word i. e. Christ incarnate That the use of this phrase or title of Christ should not be
at this time as well as the Jews not by pardoning of their sins while they remain in them but by admitting them to repentance by not shutting up waies of mercy and moreover calling them using admirable methods of mercy in revealing himself to them and hath put in our hands the word of reconciliation the preaching of this Gospel and making known the means of grace and advising and perswading all men to make use of it 20. Now then we note c are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God Paraphrase 20. This therefore is the nature of our present imployment to be as our title of Apostles imports proxies and negotiators for Christ we supplying the place of Christ on earth and so treating with men after the manner that Christ did when he was here calling sinners to repentance and that with all the affectionate importunity imaginable as sent from God on purpose to entreat men to it and accordingly now we doe in Christs stead we beseech you to reform your lives and make your selves capable of the return of Gods favour to you see note on Mat. 5. m. 21. For he hath made him to be note d sin for us who knew no sin that we might be made the righteousnesse of God in him Paraphrase 21. For Christ an innocent pure sinlesse person hath God sent to be a sacrifice for our sins that we might imitate his purity and thereby be through the benefits of his death accepted and justified by God Annotations on Chap. V. V. 10. Receive the things done in his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to receive by way of reward a crown or prize to carry it away as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch and take off the crown standing over the goale Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things by the body must be relative and answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mentioning what only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what he hath done noting this agreement and proportion betwixt that which he receives and what he hath done which is the clear sense of those other places wherein God is said to render to every man according to his works Some MSS. and printed copies the Complutense Edition read in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of one letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper or peculiar things of his body and that will be very agreeable also Every man shall receive that which is proper to him either as the body is the shop of action wherein and whereby as by the instrument every thing is done or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies himself by an Hebraisme formerly mention'd according to or by way of retribution to what he hath done c. V. 11. Perswade men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade men signifies in these books will be set down at large Note on Gal. 1. 6. see also Note on 1 Joh. 3. c. viz. to pacifie to propitiate to gain in upon men and obtain their approbation either of the cause they plead or of themselves whom they desire to approve to them And though it be a very obvious and commodious sense of these words knowing the terrors of the Lord we perswade men that the consideration of the judgment to come is a very proper forcible suasorie to amendment of life c. yet the circumstances of the Context rather incline it to the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing the judgment to come to be so exact that it descends to every action that is done whether good or bad we Apostles who have a weighty task of duty lying on us to win souls to Christ are obliged to pursue this work to gain in upon men as much as we can to approve our selve to them in all things that they may not be scandalized by any thing done by us but chearfully led on with a good opinion of our preaching and our persons this being very usefull toward the Apostolical designe of working good upon men Agreeably to which it followes in this same verse we are made manifest to God and I hope also to be manifested in or to your consciences where to be manifested to their or in their consciences is all one with this notion of perswading them that is approving himself to them And to this matter that which followes v. 12. pertains also and therefore Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade men by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do all things that we may not scandalize men and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cure or provide against scandals such as may hinder men in their proficiency in the Gospel V. 20. Are Ambassadors The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles signifies Legates Nuntios also so as in the antient formulae Missi signifies Embassadours see Marculphi form and Bignonâ—us's notes on lib. 1. c. 40. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostolical office and that from God to men offering pardon on his part and requiring on their part reformation for the future So as in Philostratus de vita Apoll. l. 4. c. 5. 't is said that he was sent of an embassy from Hercules to the Thessali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the summe of the embassie saith he was that they would not be destroyed but that having omitted sacrifice they should now perform them again V. 21. Sin for us What is meant here by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin will best appear by the notion of it in the Old Testament sometimes and by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse here In the Old Testament 't is taken for a sacrifice for sin Lev. 4. 3 29. and 5. 6. and Psal 40. 7. and so piaculum in Latine is both a sin and a sacrifice of expiation or the person that is so sanctified And there is nothing more ordinary in the Septuagint then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a sacrifice for sinne and so in the Chaldee paraphrase also Exod. 29. 14. where the Hebrew reads sin they read a sacrifice for sin for indeed the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily two things sin and legal uncleannesse and secondarily two things more a sacrifice of propitiation for sin and of purification for uncleannesse and consequently being rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the notion of sin and also of uncleannesse Lev. 12. 6. Num. 6. 2. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation Ezek. 44. 27. 45. 19. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying Num. 19. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purification Num. 8. 7. from hence comes that this one Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it
that is by impulsion of the Spirit of God and Ephes 3. 3. by Revelation that is by Christ's speaking to him from heaven and other the like vision which it appears he had 2 Cor. 12. 7. God made known to me the mystery In other places the word is used in a greater latitude for and exposition or interpritation of any sacred figure c. however come by though not by immediate inspiration from God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews expounding of difficulties see Note on 1 Cor. 14 b. and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries and rescuing the faithful But here it is according to strict idiome to more then vision or prophecie and so the title of Enochs book citied Jude 15. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Enoch but in S. Jude's style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecy of Enoch And if in this notion of the word which is peculiarly that which here and c. 1. 1. belongs to it M r brightman intituled his comment on this book Apocalypsim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rlevelation of the Revelation as it seems he did by applying the words of Scripture The Lord hath spoken who can but prophesie to his own performances in that Comment adding that God not onely speke of old by dreams and visions but daily now whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word and that when God doth thus communicate with any he understandeth a necessary imposed on him to makee it known to others and that the danger is not shâ—wn to him for his own private sake I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Reader For though by the help and grace of God sought onely by prayer and by the use of means instrumental to that end subordinate to that grace such are comparing Scripture with Scripture and Prophetick expressions with the Prophetick style and Symbols with Symbols and the observation of the use of words and phrases in the sacred dialect it be possible to attain to the expounding or revealing some secret senses of Scriptures which without the uses of these means will not be attainable yet may not the interpretations of any meer man which hath not the gift if prophecie pretend to be the word of God And whosoever shall professe thus to reveal the Revelation by God speaking to him and doth not evidence his calling and mission prophetick especially if he pretend to have learn'd from the Revelation things so distant from what there we read as are Germany and France and Britanny of this last Century from the Churches of Sardis Philadelphia and Laodicâ—a in Asia then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet And this is done by Master Brightman in expresse words saying that he had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world as if what was said to be sudden near 1000 years since were sufficiently fulfilled by being near at hand fourty four years ago that the Churches of Britian Germany and France were most favourably admonished of this tempest by Epistles written to them by name that he by divine impulsion or direction or what else divinitus can signifie found these very Epistles which signifie this thing and from the inscriptions of them understood to whom they were sent and durst not but dispatch them to them left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly And that those Epistles do not foretell this by any doubtful conjecture but teach in clear words what he thus thinks fit to affix on them The least that can be said of this is that 't is the adding to the prophecies of thus book c. 22. 18. the odtruding his own fancies for Divine revelations And if the â—ad calamities which have befaln this British Church since the writing of this New Apocalypse of his be conceived to conclude 〈◊〉 a true Prophet in his presaging against the Angel of that Church it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also as oft as any part of the event followed any one of them whereas indeed of any contingent future event there being only two things possible either that it will or that it will not come to passe and prescutions and schisms and commotions and seditions and changes of Government being so frequent that whatsoever Church or Kingdome hath long withstood such onsets may at last by some advantage industriously sought and maliciously laid hold on not improbably sink and fall under them whatsoever is or can bee foretold in this kind with any common prudence will not be improbable to fall out in some part within fourty of fifty space Nay whatever 't is some advantage it will have toward the completion by having been foretold As when by the flying of the birds so casual unsignificant a thing as that the Roman Augurs promised the souldiers a victory on that side the courage thus infused into them by believing that prediction did oft contribute very much to the obtaining the victory the same may in some measure be said in this particular But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book That the people are they that must pull dowm Antichrist whilst Kings espouse his cause then which nothing can be more effectual and direct toward the raising and somenting of commotions to which the prosperity of them is as probably consequent as victory to the number and courage of an Army and so though the prescience of God which is not his decree and the predictions of true Prophets which are but rayes of that prescience have no proper immediate influence on the effect noting of causality in them yet these vain delusions of those false Prophets may have had much of improperly so called yet real efficiency and if so designed by them of guilt in them All which proves the wickednesse and dangerousnesse of such designes but gives no Authority to the interpretations Having said thus much in general of Master Brightman's Apocalypse I shall not think it amisse to give the Reader some view or taste of his way of interpreting and the grounds where with he contents himself And it shall be by mentioning his explications of the prophecies of the seven Churches which are it themselves the most clear and intelligible of any part of the whole book as belonging peculiarly and by name to the chief Episopal Sees of Asia sufficiently known to all and in respect of the matter and expressions used in them more perspicuous then almost any part of the prophecies of Isaiah but
Paraphrase 17. A great opinion you have of your selves that ye are in an excellent state have need of nothing are beyond all others when indeed you have nothing of a Christian in you no zeal or fervency of love towards Christ ye never think of suffering for him or getting any part of the Christians crown 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see Paraphrase 18. My advice therefore is that you be content to endure some smart for Christ if you mean to receive any crown from him that you be courageous in the confessing of Christ and contend for that shining royal robe that belongs to Martyrs without which in intention at least of mind you are still imperfect and under the reproach of cowardise and want of love and to this purpose that ye look deeper into the nature of Christian Religion the precepts doctrines and examples thereof and there ye shall find what yet ye see not that case and prosperity here are no signe of God's favour but on the other side 19. As many as I love I rebuke and chasten Be zealous therefore and repent Paraphrase 19. The expression of his fatherly love to his children is the bestowing some chastisements upon them thereby to fit them for his love 20. Behold I stand at the door and knock If any man hear my voice and open the door I will come in to him and will sup with him and he with me Paraphrase 20. Lo I have waited long and called for and expected this loving reception from you and the doors being barred within by a custome of sinning and negligence I have not yet though I have the key in mine hand v. 7. found any admission And now I am admonishing of you calling you to repentance and whosoever shall thus open and receive me into a pure Christian heart I will enter into a most free commerce of love with him and this conversion of his shall be matter of mutual rejoicing and festivity to both of us 21. To him that overcometh will I grant to sit with me on my throne even as I also overcame and am set down with my Father in his throne Paraphrase 21. And upon his suffering and enduring for me and constant perseverance in that love even to death in despight of all temptations to the contrary he shall be partaker with me of that honour that my Father hath exalted me to as the reward of my sufferings see note on c. 2. o. 22. He that hath an ear to hear let him hear what the Spirit saith unto the Churches Annotations on Chap. III. V. 1. Sardis That Sardis is the first reformed Church in the Antitype that of Germany begun at Wittemberg by Luther An. Dom. 1517. is the affirmation of M. Brightman but without any other proof but either that Sardis is more southerly then Thyatira and so according to his phansie must have more of the life of truth in it or because there is no mention here of Balaam and Jezebel which he had resolved must signifie the doctrines of Christian Rome the absence of which must signifie to him a breaking off from the Roman communion or that she had a name to be living but was dead which saith he must referre to the doctrine of Consubstantiation among the Lutherans an argument that they were hugely amisse and spiritually dead after that reformation But alas how farre are these from being marks in the forehead or the writing an Epistle to Germany by name which in his Epistle he pomised to shew us This were a strange rate of interpreting of dreams which no Oneirocritick would allow of but a much stranger of explaining of Prophecies The same course hath he taken in the other two remaining Churches Philadelphia must needs be the Helvetian Swedish Genevan French Dutch Scotch reformed Churches but no reason for it again but that the city of Philadelphia was yet farther south then Sardis and so must needs signifie some encrease of reformation and secondly that the name of Jezebel was not in it and thirdly that the word Philadelphia signifying brotherly love cannot be applied to any but this pattern of all piety to which the Author had so much kindnesse the Church of Helvetia and Geneva c. And the reformed Church of England must be the Church of Laodicea not from any denotation in the name or characters in the forehead which he promised to all in his Epistle and attempted to shew in the former of them but onely because Episcopacy was here retained and so was a mixture of cold with that of heat in the purity of the doctrine and consequently is the lukewarm Church which is here found fault with How easily any favourer of Episcopal Government might apply this reason to any reformed Church that hath cast out Bishops and say that they were warm in respect of Primitive purity of doctrine but cold in respect of a government which is contrary to the Primitive and consequently that Geneva it self were Laodicea is obvious to every man And yet after this manner doe his groundlesse loose interpretations proceed which in each of these seven Churches I have pointed at to give the Reader a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tast of the interpretations of this man whose licentious phansie and love of change hath assisted him to make them and whose authority among many the opinion of the Apostolicalness of his writings hath holpen him to seduce blind so many Having given the Reader this view of so many severals I shall not hereafter give my self that scope but in the ensuing prophecies leave him to be judged of by any who shall be at leisure to consult him V. 5. Booke of life This book wherein names are said to be written and from thence blotted out sometimes is here used by analogie with Registers in cities containing the names of all citizens and from which rebels and desertors were blotted out Censores populi aevitates soboles familias censento Let the Censors set down or register all mens ages children families saith Tully de Leg. 3. These were at Athens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See ch 13. 8. and c. 20. 12. where this book of life is distinguish'd from the books which were the records of what was done such as are mention'd Esth 6. 1 2. out of which it seems the records are brought by which the wicked are judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their wicked works which are there recorded from which certainly it is that any man's name is blotted out of this book of life or is not found written in it And so S. Chrysostome and the ancients understand this book of life to be that in which according to their qualifications and demeanours in their lives and especially
is will not be obvious to determine This may perhaps be it that the considering or pondering that is measuring of the Church the duration the extent the flourishing of it here described as also of the walls thereof the Christian saith is the work delight desire of Angels one of the number of those things which the Angels desire to look into 1 Pet. 1. 12. Eph. 3. 10 18 19. CHAP. XXII 1. AND he shewed me note a a pure river of water of life clear as crystal proceeding out of the throne of God and of the Lamb. Paraphrase 1. And in the same vision I farther saw by the Angels shewing me or pointing to it a font or baptistery to which they that were admitted were bound to undertake all purity of living and the power of admitting to that was intrusted to the Governours of the Church by Christ communicated to them 2. In the midst of the note b street of it and note c on either side the river was there the tree of life which bare twelve manner of fruits and yielded her fruit every month and note d the leaves of the tree were for the healing of the nations Paraphrase 2. And I saw also a place for Christian assemblies and betwixt that and the font was the tree of life planted noting these two to be great obligations and advancers of piety in mens hearts such as should bring forth all manner of fruits of holinesse at all seasons And the visible outward profession and form of piety in the Church perhaps discipline and government and ceremonies instituted in it were to be of great use as to attract others and bring them into the Church so to keep men in a good healthy state of soul or reduce and restore them that are fallen from it 3. And there note e shall be no more curse but the throne of God and of the Lam b shall be in it and his servants shall serve him Paraphrase 3. And for notorious sinners such to whom the censures of the Church belong they shall not be permitted to continue in it for the Christian judicatures shall never cease or be turned out of it for the space of the thousand years as many other governments have failed and all Christians will submit to it 4. And they shall see his face and his name shall be in their foreheads Paraphrase 4. And such as doe so shall have the favour of God and shall be accounted true Christian servants of his 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever Paraphrase 5. And in this Church of Christ there shall be no more sadnesse or darknesse no want of refreshment of comfort God shall be all in all unto them and they shall never fail to enjoy this felicity of cheerfull Christian living this freedome of serving God c. express'd by being Kings see note on ch 1. d. and by reigning with Christ ch 20. 4. 6. And he said unto me These sayings are faithfull and true And the Lord God of the holy prophets sent his Angel to shew unto his servants the things that must shortly be done Paraphrase 6. And the Angel then began to conclude and fold up his discourse to me and to summe up what I had seen in this vision telling me That all this as strange and glorious as it was should certainly come to passe and that God which inspired and gave commissions to all the prophets had now sent an Angel to make this revelation by way of vision of those things that were speedily to commence and one after another to come to passe 7. Behold I come quickly Blessed is he that keepeth the sayings of the prophecie of this book Paraphrase 7. And this consideration of the speediness of the completion of these prophecies that of the prosperity of the Church under the Christian Emperors and Kings within 250 years but of those that concerned the destruction of the Jews and Gnosticks the present enemies and persecutors of Christians every where call'd the coming of Christ see note on Mat. 24. b. now immediately approaching is of so important consideration to every one who now lives in the Christian Church that as 't is the only way to felicity for a man to guide his actions by the contents of this prophecy so 't will go very ill with him that doth not 8. And I John saw these things and heard them And when I had heard and seen I fell down to worship before the feet of the Angel which shewed me these things Paraphrase 8. And I that write all this book of visions by way of Epistle to the seven Churches of Asia am that very person that saw and heard all that is here set down And when I did see them and hear them I was so transported with the joyfulnesse of the matter of them that I did in expression of a true sense of that benefit perform a most humble obeisance to him that had been the messenger to conveigh it to me see ch 19. 10. 9. Then saith he unto me See thou doe it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book Worship God Paraphrase 9. But he would not permit me saying I am but a fellow-servant of thine and but equal to the other prophets which are thy brethren thou thy self being such an one by being an Apostle see ch 19. 10. and they that live Christianly and persevere in the faith of Christ against all temptations according to the designe of this book are absolutely such as I am the servants of God also Let God have the thanks and praise of all that shall be done and of all that is now revealed to thee 10. And he saith unto me Seal not the sayings of the prophecies of this book for the time is at hand Paraphrase 10. And then methought Christ himself said thus unto me Seal not shut not up this prophecie as sealing is opposed to leaving open and legible Isa 29. 11. Lay it not up as a thing that only future ages are concern'd in For the time of the completion of a great part of it is so immediately at hand that 't is fit the prophecie should be open for all to see and to observe the completions of it 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Paraphrase 11. And now the had and good shall come to receive their sentence there remain not now any more seasons of working changes on any but he that is now an impenitent persecutor of Christianity an impenitent carnal Gnostick is like suddenly to be taken and dealt with accordingly and on the other side he that hath
in this sacred use of it there seems to be a Metonymie or figure very ordinary whereby the word that signifies good news is set to denote the history of that good news the birth and life and resurrection of Christ which all put together is that joyful good news or tidings As for our English word Gospel which the Saxon read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is compounded of God and spel the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Saxons signifying good as wel a God no difference being discernible in the writing of those two words among them unless that when 't is taken for God it hath anâ—e after it So in the Treatise De veteri Testame to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aelc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is all good and all good cometh of him According to the notion of most Nations the Heathens calling God Optimus the best and Christ according to the Jewish notion telling the young man that there was none good save God onely As for the other part of it spel it seems to signifie word among the Saxons as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28. 37. Psal 79. 14. signifies a by-word or Proverb or as it is still used in the North by-spell So in the Treatise De Vet. Test Among Solomon's writings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boc One is Proverbs i. e. by-spell book and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by-spell of wisedome Some remains of the use of this word are still among us as when a charm carmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently a verse or a word one or more lines of Scripture or otherwise either spoken or writteâ— and hung about ones neck on design to drive away a disease according to the superstitious beleef and practise of our Ancestors is still among us called a Spell from the antient use of it as in the Poet Sunt verba voces quibus hunc lenire dolorem Possis words signifie charms And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by euphony Gospel in Wicleifs translation and ever since notes these good tidings delivered as first by an Angel and after by the Apostles by word of mouth so here in writing by way of History also and in brief signifies that blessed story of the birth life actions precepts and promises death and resurrection of Christ which of all other stories in the world we Christians ought to look on with most joy as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good word i. e. a. Gospel According to Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than this That story of Christ which Matthew one of Christ's disciples and Apoâ—tles who had associated himself to Christ as a disciple of his ever since he began to reveal himself or to preach compiled and set down This he is said to have written eight vears after the resurrection of Christ and that in the Hebrew tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antient MS. The holy Gospel according to Matthew was set down by him for those of the Jews at Jerusalem in Hebrew and therefore as writing to the Hebrews he proceeds no farther in the Genealogy of Christ then that he was from Abraham and David Now this was set out by him eight yeers after the assumption of Christ So another antient MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was set out at or delivered and sent to Jerusalem in the Hebrew language And though that which we now have be onely in Greek yet being translated into that language either by himself or some Apostolical person that it might be of farther use then onely to those of Jerusalem the Jews for whom it was first designed and as such universally without all contradiction or question received into the Canon of the new Testament by the whole Primitive Church it is with the same reverence to be received by us as if it had been first written in Greek or as if we had the Hebrew still remaining to us Having said this of the first it will not be amiss in this place by the way briefly to consider Who were the Authors of all the four Gospels and What is generally observable of each of their writings For the first it much tends to the advancing the authority of these books to consider that two of them the first and the last were compiled by two Disciples and Apostles of Christ who were perpetually present with him and saw and heard all the particular words and actions which they relate viz. Matthew and John And for the other two Mark and Luke though they were not such Disciples and Apostles immediately retaining to Christ and continually attending on him yet they were familiar and constant attendants the former of Peter one of these Apostles also who wrote his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that antient MS. ten years after the ascension of Christ the latter of Paul who being call'd by Christ miraculously from heaven was at that time by Christ put into a course of coming to an exact knowledge of the truth of this whole matter as appears by the story of the Acts and long after when he was at Rome say the Antients Luke being by him instructed wrote this Gospel which therefore saith the MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Italick character or manner of writing discernible in it To this may be added what the Ecclesiastick Historians say of Mark that Peter did deliver and as it were dictare this Gospel to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antient MS. It is to be observed that the Gospel according to Mark was dictated by Peter at Rome according to those verses antiently written on his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark being instructed by S. Peters preaching in the doctrine of the exinanition or descent of Christ to our humane nature wherein be was two-fold God-man by nature set this down accordingly and now hath the second place in the writings of holy Scripture i. e. of the new Testament And of this there be some characters discernible in the writing it self As that setting down the story of Peter's denying of Christ with the same enumeration of circumstances and aggravations of the fault that Matthew doth when he comes to mention his repentance and tears consequent to it he doth it as became the true Penitent more coldly than Matthew had done onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept whereas Matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept bitterly And for Luke his profession is that he had made diligent enquiry c. 1. 3. and received his advertisements not onely from S. Paul but also from those who were both eye-witnesses of what he writes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officers instruments imployed by Christ in the particulars of the story and therefore is as creditable a witnesse as their authority from whom he had his instructions
shall be called as Thou fool this night shall they require thy soul i. e. thy soul shall be required and as of making friends of Mammon 't is added that when ye fail they may receive you i. e. that you may be received into everlasting habitations And accordingly v. 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt call spoken to Joseph some copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall call i. e. he shall be called But the antient copy which Beza sent to the University of Cambridge reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt call in both places so in Isaiah from whence this place is taken it is certainly thou shalt call whereupon though our Bibles read a virgin shall conceive and shall call yet in the margent 't was thought necessary to set it thou O virgin shalt call And so in the Epistle appointed by the Church for the Annuntiation of Mary 't is rendred And thou his mother shalt call And in the Gospel for the Sunday after Christmas the 25 v. of this chap. which stands ambiguously in the Greek is there determined to the mother till she had brought forth her first begotten son and called his name Jesus CHAP. II. 1 NOW when Jesus was born in Bethleem of Judea in the daies of Herod the king behold there came note a wise men from the east to Jerusalem Paraphrase 1. The birth of Christ and the circumstances belonging to that being set down in the former Chapter here now succeed in this some passages pertaining to his childhood and the first passage is That after some time not immediately after his birth but whilest Mary and her son remained yet at Bethleem certainly after the time of Maries purification at Jerusalem mentioned by S. Luke and return to Bethleem again the Chaldeans or Arabian Astronomers came to Jerusalem 2. Saying where is he that is born note b king of the Jews for we have seen his note c starre note d in the east and are come to worship him Paraphrase 2 When we were in our countrey we saw a strange extraordinary starre rise in the heavens which we never saw before and discerning that it signified the birth of the Messias of the Jews and of all other true sons of Abraham foretold by Jewish prophets that he should be born and that all kings should worship him Psal 72. 11. we are come to bring presents to him and worship him and therefore we desire to be informed where is the place of his Birth and where is he 3. When Herod the king had heard these things he was troubled and all Jerusalem with him 4 And when he had gathered all the chief priests and scribes of the people together he demanded of them where Christ should be born Paraphrase 4. And calling the Rulers of the Sanhedrin to him see note on Mar. 5. 22. a he proposed this question to them What place do your books assign for the birth of your expected Messias see note on Act. 15. c 5. And they said unto him in Bethleem of Judea for thus it is written by the prophet Paraphrase 5. Prophet Micah c. 5. 2. 6. And thou Bethleem in the note e land of Judah art note f not the least among the note g princes of Judah for out of thee shall come a governour that shall rule my people Israel Paraphrase 6. And thou Bethleem which art part of the portion of land assigned to the tribe of Judah in the division known by the name of Betheem Ephrata for its affinity to Ephrath Gen. 35. 16. though thou wert in precinct and wordly account one of the least cities of Judah yet art thou not now by any means the vilest but the most honourable for from thee shall proceed or in thee shall be born a Ruler who shall govern my people Israel 7. Then Herod when he had privily called the wise-men note h enquired of them diligently what time the starre appeared 8. And he sent them to Bethleem and said Go and search diligently for the young child and when ye have found him bring me word again that I may come and worship him also 9. When they had heard the king they departed and loe the starre which they saw in the east went before them till it came and stood over where the young child was Paraphrase 9. Moved before them in the heavens as a guide to lead them to the place where the child was and when it came to the point of the heavens which was just over the house it stood still 10. When they saw the starre they rejoiced with exceeding great joy Paraphrase 10. And discerning that the star which they had not seen so long appeared again to them in an horizon so far distant from that where they first saw it and that it conducted them and at last stood still and pointed out the house to them they rejoiced very exceedingly 11. And when they were come into the house they saw the young child with Mary his mother and fell down and worshipped him and when they had opened their treasures they presented unto him gifts note i gold and frankincense and myrrhe Paraphrase 11. Gold as an acknowledgement of a King which also fell out opportunely to fit the parents for the charge of their journey into Egypt v. 13. 12. And being warned of God in a dream that they should not return to Herod they departed into their own countrey another way Paraphrase 12. They went home a neerer and more private way not that way which they came through Jerusalem which was about and so were out of Herods reach before he miss'd them 13. And when they were departed behold the Angel of the Lord appeareth to Joseph in a dream saying Arise and take the young child and his mother and flee into Egypt and be thou there untill I bring thee word for Herod will seek the young child to destroy him 14. And when he arose he took the young child and his mother by night and departed into Egypt Paraphrase 14. And upon the Angels warning after the departure of the Magi or Astronomers immediatly he took the child and his mother in the night time and went a private way into Egypt 15. And was there untill the death of Herod that it might be fulfilled that was spoken of the Lord by the prophet saying Out of Egypt have I called my son Paraphrase 15. And so that speech of Hos 11. 1. which had one accomplishment in the people of Israels being carried into and fetcht out of Egypt was now again fulfilled in this true promised seed of Abraham i. in Christ of whom Israel called Gods first-born was a type and in him now that he was a child as it was said in Hoses 16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth and sent forth and slew all the children that were in Bethleem and all the coasts thereof from two yeers old and
to them that are ready to die Where the Hebrew Sichar softned by the Greek into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies saith S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that can cause drunkenness So Ps 60. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine of stupidity is by the Chaldee rendred the wine of malediction such as is given to them that are to be executed of which saith Rubbi Shelomo that it obnubilates the heart and strikes the brain that is disturbs and takes away the senses And accordingly S. Paul useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. for the spirit of stupidity or slumber having eyes and not seeing c. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 14. 10. is not the wine of Gods wrath but the wine mix'd with all these stupifying spices that is the stupifying and astonishing judgments of God And the same is express'd in the Psalmist Psal 75. 9. by the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine pure unmix'd from water or any softening allaying mixture and full of all these poysonous stupifying ingredients and so in like manner by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place of Rev. 14. 10. the unmix'd wine mix'd which is there the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Marke the wine with myrrh in it This it seems being usefull to open the pores and hasten death Christ refused to take meaning to make good his own words of Ego pono I lay down my life not for his will only but the act also and so though he gave way to naturall things to work yet he reserved all to his own power and so when he had done all that he would he sayeth it is finish'd Joh. 19. 30. and bowed the head and gave up the ghost And this was it that the Centurion considering was amazed at Mar. 15. 39. V. 43. Will The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Greek translators of the Old Testament and writers of the New sometimes in a notion which seldome belongs to it in other authors as when 1 Sam. 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King delighteth or taketh pleasure in thee So 2 Sam. 15. 26. and very frequently in other places upon this ground that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to will signifies also to delight in and so is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken in the same sense as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 't is here for Psal 22. 8. from whence these words are taken and from the translatours there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ordinarily render it let him deliver him if he delighteth in him In like manner as Tob. 13. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who knowes if he will accept or be pleased with you Thus in a fragment of Perictyone the Pythagorean in Stobeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She shall be kind to her husband Thus Col. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that delighteth or pleaseth himself in that kind of humility and worship of Angels that acquiesces in it And so 1 Cor. 7. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignifies that which he hath a mind to V. 44. Theeves That which is here affirm'd of the robbers in the Plurall number seems to be understood in the Singular only of one of them Lu. 23. 39. the other praying unto him and beleiving on him Severall examples of the like formes of speech seem to be in this book ch 26. 8. when his disciples saw it they had indignation whereas only Judas was displeased at it saith S. John c. 12. 4. So c. 21. Loose them the asse and the foâ—â— is Mar. 11. 2. a colt tyed loose him And this by an ordinary figure which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used in all languages So when Joh. 13. 28. 't is said that none of those that lay at mea with Christ knew to what purpose he spake to Judas What thou dost doe quickly 't is not to be concluded that John who v. 25. asked and was told v. 26. who 't was that should betray him was included in that number of those that knew not So Heb. 11. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were sawn asunder in the Plural which yet is not found to belong to any but to Isaias onely But it is also possible that both these theeves might at first blaspheme and reproach him and afterwards one of them confesse him and pray to him Thus Prosper understands it cont Collat. c. 12. Cùm aliquandiu blasphemasset in Jesum Christum repentè est mutatus c. when for some time he had railed on Jesus he was suddenly changed And so Titus Bostrensis p. 833. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At first the two theeves spake as the Jewes did perhaps by that means expecting some helpe from them toward getting their pardon but that expectation being frustrated and hearing him pray for his crucifiers Lu. 23. 34. one was thereby wrought on v. 40. And if so then the words here will refer to the former time and in S. Luke to the latter V. 51. Earth did quake This is conceived by some to be the Earthquake that Macrobius mentions as the greatest saith he which in the memory of mortall man was ever known in the reign of Tiberius Caesar twelve cities of Asia being destroyed by it see Marcil Ficinus de rel p. 78. The same is mention'd by Pliny Nat. Hist l. 2. c. 48. But it doth not by the Text here appear that this earthquake belong'd to any thing but the Temple of Jerusalem the parts of which are mention'd the veile and the ground and the stones of the building and the tombs c. And 't is not improbable that this prodigie was shewed particularly on this place to foretell the destruction of the Temple and service upon their crucifying of Christ So ch 28. 2. where there is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great shaking it is not to be imagined that this was a shaking of the whole earth but at the most of that part where the grave was Nay there being no mention of the earth in that place it is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should there signifie that concussion of the aire joyn'd with thunder c. with which Angels are wont to descend when they appear for so it immediately followes there For the Angel of the Lord descended c. V. 57. Arimathe Arimathea is the place where Samuel was born and brought up called by the Hebrewes Ramathaim Sophim in Greek ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XXVIII 1 IN the note a end of the sabbath as it began to dawn toward the first day of the week came Mary Magdaâ—ene and the other Mary to see the sepulchre
scribes and be killed and after three daies rise again Paraphrase 31. the prophecies of the Messias could not be fulfilled unlesse he suffer and be rejected and at last put to death by the great Consistory or Sanhedrim of Jerusalem see note on c. 5. c. and rise again the third day 32. And he spake that saying openly And Peter took him and began to re buke him Paraphrase 32. in the heaving of the people see note on Joh. 7. a. or without any figure or parable to involve it which formerly he had often used Joh. 2. 19. and 3. 14. Mat. 16. 4. 33. But when he had turned about and looked on his disciples he rebuked Peter saying Get thee behind me Satan for thou savourest not the things that be of God but the things that be of men Paraphrase 33. telling him that his proposal was contrary to the will of God the prophecies the end of his coming the salvation of men and such only as was fit for the adversary of all these to propose to him 34. And when he had called the people unto him with his disciples also he said unto them Whosoever will come after me let him deny himself and take up his crosse and follow me Paraphrase 34. will undertake to be my disciple must resolve not to care what becomes of his owne secular advantages or of even life it self but prepare himself for the same death that I shall die before him and to follow me as a disciple both in life and death 35. For whosever will save his life shall lose it but whosoever shall lose his life for my sake and the Gospels the same shall save it 36. For what shall it profit a man if he shall gain the whole world and lose his own soul Paraphrase 35 36. And let me tell him that the great care of preserving himself if it make him to deny or forsake me in the pursuit of it shall not be a probable course of standing him in any stead in this world it shall be the very means to destroy many who if they continued firm to their profession might probably escape see Mat. 16. 25. and however the advantages to the constant and losses to the cowardly in another life are infinitely above all other considerations 37. Or what shall a man give in exchange for his soul Paraphrase 37. The losing of life here if it happen by an unchristian desire to save it or however everlasting death is so great a losse that nothing else is worth having which is so purchased 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the son of man be ashamed when he cometh in the glory of his Father with his holy Angels Paraphrase 38. See note on Mat. 16. m. n. Annotations on Chap. VIII V. 24. Looked up The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaven signifies to look up or lift up the eyes that way So Mat. 14. 10. Mar. 6. 41. and 7. 34. Lu. 9. 16. and thus it is used of persons that did see nay being spoken of them it is sometimes used in that sense without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it as Lu. 19. 5. Christs looking up is his looking up to the tree the mention of Zacchaeus's climbing up to the tree intimating it as clearly as if it had been express'd And Lu. 21. 1. it is simply to see or behold being spoken of Christ who sitting over against the treasury Mar. 12. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look'd upon them that cast in c. But the word is generally used of blind persons and then signifies recovering of sight See Mat. 11. 5. 20. 34 Mar. 10 51 52. Lu. 7. 22. 18. 41 42 43. Joh. 9. 11. 15. 18. Act. 9. 12 18 and 22. 13. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is recovering of sight Lu. 4. 18. And therefore in all reason it must in these two places also be so interpreted CHAP. IX 1. AND he said Verily I say unto you There be some of them that stand here which shall not tast of death till they have seen the kingdome of God come with power Paraphrase 1. In this generation Mat. 24. 34. before the death of some that are here particularly of John Joh. 21. 22. shall be that famous coming of Christ as a king for that act of revenge upon his crucifyers and destroying the Jewish state See note on Mat. 3. c. and on Mat. 17. a. and 24. b. 2. And after six daies Jesus taketh with him Peter and James and John and leadeth them up into an high mountain apart by themselves and he was transfigured before them Paraphrase 2. changed into another form or manner of appearance 3. And his rayment became shining exceeding wite as snow so as no note a fuller on earth can white them 4. And there appeared unto them Elias with Moses and they were talking with Jesus 5. And Peter answered and said unto Jesus Master it is good for us to be here Let us make three tabernacles one for thee and one for Moses and one for Elias 6. For he wist not what to say for they were sore afraid Paraphrase 5 6. said to Jesus Lord what a blessing is this to us to be made partakers of this dignity let us abide here alwaies And not knowing what to speak being together with his transportation of joy in a great fright also as the rest of them were so that they fell on their faces Mat. 17. 6. he spake he knew not what saying We will make three tents or tabernacles one for thee and us c. 7. And there was a cloud that overshadowed them and a voice came out of the cloud saying This is my beloved son heare him Paraphrase 7. This is he whom I have appointed to reveale my whole will unto you whatsoever he tells you is perfectly my will and pleasure and he himself the only eternall Son of God whom therefore you and all the world are obliged to hearken to and obey 8. And suddenly when they had looked round about they saw no man any more save Jesus only and themselves Paraphrase 8. Elias and Moses were vanished out of sight and none left 9. And as they came down from the mountain he charged them that they should tell no man what things they had seen till the son of man were risen from the dead 10. And they kept that saying with themselves questioning one with another what the rising of the dead should mean 11. And they asked him saying Why say the Scribes that Elias must first come Paraphrase 11. And upon occasion of what they saw and heard in the Mount see note on Mat. 17. a. they asked Christ saying Is it not resolved by all that are skill'd in the prophecies of scripture that Elias must come before that great day that Moses and Elias talked of with thee 12. And he answered
being in Galilee and his Apostles most of them being born there that he was of the sect and doctrine of the Galileans that no acknowledgement or tribute was to be paid to the Emperour 14 And when they were come they say unto him Master we know that thou art right and carest for no man for thou regardest not the person of men but teachest the way of God in truth Is it lawful to give note a tribute to Caesar or not Paraphrase 14. that thou wilt freely speak thy mind what danger soever come of it and not suffer the fear of Caesar to restrain thee from telling us the will of God 15. Shall we give or shall we not give But he knowing their hypocrisie said unto them Why tempt ye me Bring me a penny that I may see it Paraphrase 15. the treacherousnesse of their designe under those fair words 16. And they brought it And he said unto them Whose is this image and superscription And they said unto him Caesars Paraphrase 16. See Note on Mat. 22. c. 17. And Jesus answering said unto them Render to Caesar the things that are Caesars and to God the things that are Gods And they marvelled at him 18. Then come unto him the Sadducees which say there is no resurrection and asked him saying Paraphrase 18. Mat. 22 23. no future state after this life 19. Master Moses wrote unto us If a mans brother die and leave his wife behind him and leave no children that his brother should take his wife and raise up seed unto his brother 20. Now there were seven brethren and the first took a wife and dying left no seed 21. And the second took her and dyed and left no seed and the third likewise 22. And the seven had her and left no seed last of all the woman dyed also 23. In the resurrection therefore when they shall rise whose wife shall she be of them for the seven had her to wife 24. And Jesus answering said unto them Doe ye not therefore erre because ye know not the Scriptures neither the power of God Paraphrase 24. The doctrine of the scriptures concerning the resurrection and the power of God in bringing it to passe 25. For when they shall rise from the dead they neither marry nor are given in marriage but are as the Angels of God which are in heaven 26. And as touching the dead that they rise have ye not read in the book of Moses how in the bush God spake unto him saying I am the God of Abraham and the God of Isaac and the God of Jacob Paraphrase 26. See Note on Mat. 22. d. 27. He is not the God of the dead but the God of the living Ye therefore doe greatly erre Paraphrase 27. Those therefore were then alive when God said this of them which was long after their death 28. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him Which is the first commandement of all 29. And Jesus answered him The first of all the commandements is Heat O Israel the Lord our God is one Lord. 30. And thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and with all thy strength this is the first commandement Paraphrase 30. Understanding v. 33. 31. And the second is like namely this Thou shalt love thy neighbour as thy self there is none other commandement greater then these 32. And the Scribe said unto him Well Master thou hast said the truth for there is one God and there is none other but he 33. And to love him with all the heart and with all the understanding and with all the soul and with all the strength and to love his neighbour as himself is more then all whole burnt-offerings and sacrifices Paraphrase 33. And the real substantial performance of all duties both towards God and Man is to be preferred before all those ritual performances that Religion is generally placed in 34. And when Jesus saw that he had answered discreetly he said unto him Thou art not farre from the kingdome of God And no man after that durst ask him any question Paraphrase 34. This account of thine argues that thou art not farre from being a Christian the doctrine of the Gospel containing little more in it beyond this 35. And Jesus answered and said while he taught in the Temple How say the Scribes that Christ is the son of David Paraphrase 35. How comes it to be generally resolved by the Doctors of the Law out of the Scripture 36. For David himself said by the holy Ghost The Lord said to my Lord Sit thou on my right hand till I make thine enemies thy footstool 37. David therefore himself calleth him Lord whence is he then his son And the common people heard him gladly 38. And he said unto them in his doctrine beware of the Scribes which love to go in long cloathing and love salutations in the market places 39. And the chief seates in the Synagogues and the uppermost roomes at feasts 40. Which devoure widows houses and for a pretense make long prayers these shall receive greater damnation Paraphrase 40. Ma. 23. 14. 41. And Jesus sat over against the treasury and beheld how the people cast money into the treasury and many that were rich cast in much Paraphrase 41 in the Temple over against the chest into which the free-will offerings were cast for pious and charitable uses Lu. 21. 1. 42. And there came a certain poor widow and she threw in two mites which make a farthing 43. And he called unto him his disciples and saith unto them Verily I say unto you that this poor widow hath cast more in then all they which have cast into the treasury 44. For they all did cast in of their abundance but she of her note b want did cast in all that she had even all her living Paraphrase 44. having scarce enough for her self yet out of that very little hath been liberal and Annotations on Chap. XII V. 14. Tribute Judas of Galilee called indifferently Gaulonita and Galilaeus was saith Josephus head of a fourth sect among the Jews see Antiq. l. 18. c. 2. and having Saddok a Pharisee joyned to him he sollicited the people to defection telling them that God was to be their only Master and Prince and no mortall to be acknowledged such that the requiring a taxe from them if it were payd by them was a manifest profession of servitude and that 't was their duty to vindicate their liberty by which means he raised a great sedition among the Jews and was the cause under pretence of defending the publick liberty of innumerable mischiefes to the nation Of this sect 't is possible they suspected Christ might be a favourer and the rather for his being counted a Galilean and that therefore they now come and aske him this question And though he answer most
these Greek is often by them according as it was the usuall dialect or manner of speaking among them taken for the other This might be observed in other writings of translators which have turn'd books out of their owne native language into a language which they have learn'd by study As when a Grecian rendred the Novels out of Greek into Latine meeting with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erred from the right opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifying gloria as well as opinio he renders it à vera aberrarunt gloria So the Translator of Irenaeus who in a discourse how all things were created by God himself and not by the Angels hath these words Ea omnia non per Angelos neque per virtutes aliquas ablatas ab ejus sententia All these were created not by Angels nor by any virtues pulled off from his sentence where the Greek being questionless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been rendred ab ejus gloria from his glory according to the opinion of those who supposing the Angels to be made of beams and rayes of Gods glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught that the world was created by them Something of this kind might be observed among the Greek authors themselves as when the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a maid and the apple of the eye the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying onely the latter of these is yet used sometimes for a maid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence perhaps it is that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger and generally the disposition of the mind whatever it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports one of these signifying choler or anger is taken sometimes for the other as when in Zenobius we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and find that rendered by the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I make little doubt but the place in Zenobius is corrupt and should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then that being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be so too Thus hath Phavorinus observed of Pindar that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things reward in a good sense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment in a bad from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment often for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution in a good sense In the Septuagint's or whosever did it the Greek translation of the Old Testament there are infinite examples of this kind I must not goe about to throw them in here They would make up a volume onely one I shall mention as being a pitch above any which we have yet observed or which is ordinary in the other examples It is this that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both burthen and honour they do not only render that word by one of these when it signifies the other but moreover there being another Hebrew word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a burthen that is denotes one part of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not the other yet those Translators have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by that other signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isa 14. 25. where they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and Exod. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet the sense requires burthen in both places Examples of the main observation in the New Testament we shall meet with many and observe them briefly as they come That which is here before us and occasion'd all this preparative discourse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying light in Greek and nothing else but is here used for fire most clearly upon this ground and no other because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies light and the sun the fountain of light from whence it is that the Greeks call the Sun or Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth also signifie light fire or flaming fire from whence perhaps is the Latine uro to burn and so in vulgar use both fire and light and here upon one of these is taken and used for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the sense require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 56. Agreed not together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here belongs not to the agreement or disagreement of their testimonies but to the weight of them or sufficiency to the matter in hand of putting him to death either in respect to the number of the witnesses but especially of the crimes charged on him The testimonies that were look'd for were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 35. such as would be sufficient to put him to death and that must not be but under two or three witnesses and for a crime which is by law capital Now though there were many knights of the post brought in to witnesse against him v. 56. yet 't is probable that their witnesses were of severall matters not two or more of them to one matter and so 't is there said that they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient in the first sense in respect of the number of the witnesses Afterward v. 57. the witnesses agree more then one in the same testimony and though it be not in Matthew and Mark set downe in the same words exactly yet the difference is not reall but verball betweene them as in many other narrations and each of them affirm that the witnesses said the same thing In that verse therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that the testimonies were not of any capitall crime or of such importance as that allowing them to be true a man should be put to death for them And therefore it is that the chief Priest was fain to examine him and at last adjured him which I formerly observed the force of Note on Mat. 26. h. that out of his own mouth he might draw somewhat to condemn him For so the fashion of adjuring was designed Num. 5. 13. when an accusation is not sufficiently proved and there is no witnesse against him And when by Christs answer he concludes that he had spoken blasphemy then he rises up and saith What need have we of any farther witnesses ver 63. and Mat. 26. 65. V. 61. The Blessed The Jewes when they name God generally adde blessed for ever and thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here the title of God the father see Note on Rom. 9. d. V. 72. Thought thereon Many conjectures there are about the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that it might be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking on it or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that to be rendred he proceeded or added to weep that is he wept as 〈◊〉 〈◊〉
styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priest also But to this the answer is clear that there were many other such Pontifical men alive that is such as had been Pontifices in their times and therefore there was nothing in that peculiar to Annas or which could put him in the Pontifical Fasti as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that year without some other addition of Dignity peculiar to him from those others such as I suppose that of the Nasi and cannot imagine that of being father-in-law to Caiaphas or any such extrinsecall relation to be V. 14. Accuse any falsely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a Proverbial signification to accuse and by that means to flatter those to whom that accusation is whisperingly conveyed and had its originall from a passage about figs as Phavorinus and the Grammarians ordinarily express it yet it is used in a greater latitude for wronging taking away any thing by force from any according to the latitude of the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to calumniate and to use violence and accordingly is rendred in the Old Testament sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of oppressing by force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that in many places when the sense would rather have required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like so in Job 35. 9. Psal 119. 21. and other places From this Old Testamentuse of the word must the sense of it be fetch'd in the New So when Zacchaeus c. 19. 8. saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only other place where the word is used it belongs clearly to wrong dealing violence injustice taking by force from others which was ordinary for the Publicans to do◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Publicans are rapacious saith Zeno the Comoedian and such was Zacchaeus here and therefore his penitent heart in that case vowes the satisfaction which the Law requires for theft restitution fourfold The word belongs to any kind of injustice or extortion and so here to that which is ordinary among souldiers rapine plundring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcible invaders and that is here farther express'd by that which followes and be content with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those stipends that are publickly appointed the souldiers that are kept together in bands for publick use as in Vopiscus Annonâ suâ contentus sit non de lacrymis provincialium vivat that is Let them not oppresse those countrey men where they are quartered but rest satisfied with the allowance of victualls c. that is allowed them V. 23. Sonne of Heli The setling of the Genealogie of Christ and reconciling the differences between S. Luke and S. Matthew is a matter of some uncertainty arising from the customes of the Jewes in reckoning their Genealogies among whom it is ordinary to find different pedegrees which seem to contradict one another when they doe not And the matter requiring some length I rather referre the Reader to the labours of the learned H. Grotius on this place and in the particular of Cainan v. 36. to the learned Sam. Bochartus in his Phaleg l. 11. c. 13. CHAP. IV. 1. AND Jesus being full of the holy Ghost returned from Jordan and was led by the Spirit into the wildernesse 2. Being fourty daies tempted of the devil and in those daies he did eat nothing and when they were ended he afterward hungred 3. And the devil said unto him If thou be the son of God command this stone that it be made bread 4. And Jesus answered him saying It is written that man shall not live by bread alone but by every word of God 5. And the devil taking him up into an high mountain shewed unto him all the kingdomes of the world in a moment of time 6. And the devil said unto him All this power will I give thee and the glory of them for that is delivered unto me and to whomsoever I will I give it 7. If thou therefore wilt worship me all shall be thine 8. And Jesus answered and said unto him Get thee behind me Satan For it is written thou shalt worship the Lord thy God and him only shalt thou serve 9. And he brought him to Jerusalem and set him on a pinacle of the Temple and said unto him If tho◠be the son of God cast thy self down hence 10. For it is written He shall give his Angels charge over thee to keep thee 11. And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone 12. And Jesus answering said unto him it is said thou shalt not tempt the Lord thy God 13. And when the devil had ended all the temptation he departed from him for a season Paraphrase 13. left him for a time meaning to wait an opportunity to assault him again See Mat. 4. 11. 14. And Jesus returned in the power of the Spirit into Galilee and there went out a fame of him through all the region round about Paraphrase 14. being by the powerfull incitation of the Spirit of God now stirr'd up to set upon this prophetick office returned 15. And he taught in their synagogues being glorified of all Paraphrase 15. exceedingly admired 16. And he came to Nazareth where he had been brought up and as his custome was he went into the synagogue on the sabbath day and stood up for to read Paraphrase 16. And he made shew to undertake to expound some part of sacred writ as their Doctors are wont to doe 17. And there was delivered to him the book of the prophet Isaias and when he had note a opened the book he found the place where it was written Paraphrase 17. And the officer of the synagogue see v. 20. brought him 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor he hath sent me to heale the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised Paraphrase 18. those that long imprisonment and shakels have bruised 19. To preach the acceptable year of the Lord. Paraphrase 19. To proclaim to all a year of Jubilee wherein servants are set free c. 20. And he closed the book and gave it again to the minister and sat dow◠and the eyes of all them that were in the synagogue were fastned on him 21. And he began to say unto them This day is this scripture fulfilled in your ears 22. And all bare him witnesse and wondred at the gracious words which proceeded out of his mouth And they said Is not this Joseph's son Paraphrase 22. And all that heard him did with acclamations expresse that they were amazed at the power and wisdome with which he spake see Psal 45.
2. wondring whence he had such excellencies Mat. 13. 54. but because they knew he was Josephs reputed son one brought up in an ordinary condition they did not believe on him 23. And he said unto them Ye will surely say unto me this proverb Physitian heale thy self Whatsoever we have heard done in Capernaum doe also here in thy countrey Paraphrase 23. Whereupon the spake unto them saying that which among the Jews is by way of gibe vulgarly used to a Physitian who is himself fallen into any disease or infirmity Physician c. which signifies a man that pretends to doe cures abroad but is able to do none at home is become appliable to me who being believed on by strangers and by that means having opportunities to doe miracles or healing among them am despised and rejected among my own countreymen very few of whom having that belief of my power as to come to me for cure Mar. 6. 5. I cannot consequently doe many such miracles here Mat. 13. 58. which in Capernaum and other places I have done 24. And he said verily I say unto you No prophet is accepted in his own countrey Paraphrase 24. And so generally it hath been when prophets have been sent to work miracles of mercy very few among their countrey-men to whom they were familiarly known have been found fit to receive them 25. But I tell you of a truth many widowes were in Israel in the daies of Elias when the heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save unto Sarepta a city of Sidon unto a woman that was a widow Paraphrase 25 26. As in Elias's time of the many men and women particularly of widows that were in that time of famine through all Israel there was none qualified to receive that miracle from Elias but one onely the widow of Sarepta or Zarephath a city of Zidon 1 Kin. 17. 9. 27. And many lapers were in Israel in the time of Eliseus the prophet and none of them was cleansed saving Naaman the Syrian Paraphrase 27. And though there were many leprous persons among the Israelites in Elisha's time yet they being his countrey-men the observation was there as here that no one of them had faith to seek and qualifie himself for a cure of his leprosie Only Naaman which was not that countrey-man but a Syrian was by Elisha converted to the true religion and heal'd of his leprosie 28. And all they in the synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the city and led him unto the brow of the hill whereon their city was built that they might cast him down headlong 30. But he passing through the midst of them went his way Paraphrase 30. without being hurt by any of them 31. And came down to Capernaum a city of Galilee and taught them on the sabbath daies 32. And they were astonished at his doctrine for his word was with power Paraphrase 32. he spake with authority Mat. 7. 29. and added miracles also to confirm the truth of what he said 33. And in the synagogue there was a man which had a spirit of an unclean devil and cried out with a loud voice Paraphrase 33. was possessed by the devil and tormented with a sore disease consequent to it 34. Saying let us alone what have we to doe with thee thou Jesus of Nazareth art thou come to destroy us I know thee who thou art the holy One of God 35. And Jesus rebuked him saying Hold thy peace and come out of him And when the devil had thrown him in the midst he came out of him and hurt him not Paraphrase 35. cast him into a sit of apoplexy before or in the presence of them all the devil and the disease departed from him and he was very well immediately 36. And they were all amazed and spake among themselves saying What a word is this For with authority and power he commandeth the unclean spirits and they come out Paraphrase 36. This is very wonderfull beyond all that was ever seen before 37. And the fame of him went out into every place of the countrey round about 38. And he arose out of the synagogue and entred into Simons house and Simons wives mother was taken with a great feaver and they besought him for her Paraphrase 38. went 39. And he stood over her and rebuked the feaver and it left her and immediately she arose and ministred to them Paraphrase 39. commanded the feaver to depart from her and so it did 40. Now when the sun was setting all they that had any sick of divers diseases brought them unto him and he laid his hands on every one of them and healed them Paraphrase 40. by prayer and imposition of hands without the use of any thing else cured them 41. And devils also came out of many crying out and saying thou art the Christ the son of God And he rebuked them suffered them not to speak for they knew that he was Christ 42. And when it was day he departed and went into a desert place and the people sought him and came unto him and stayed him that he should not'depart from them Paraphrase 42. used all means to prevail with him 43. And he said I must preach the kingdome of God to other cities also for therefore am I sent Paraphrase 43. My businesse is to preach the Gospel and the cures which I work are but subservient to that and this I must preach to the rest of the villages and townes and not continue still in one place 44. And he preached in the synagogues of Galilee Annotations on Chap. IV. V. 17. Opened the booke The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to the manner of writing among the Jewes which was not in Parchments or papers sowed together as we now use but in one continued page or long roll and that folded up to save it from dust or other harm So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then charta volubilis a paper or parchment folded up according to that of Isa 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens shall be folded up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a book referring to the custome of folding books and writings and so Apoc. 6. 14. the heavens passed away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a folded book that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the Greek sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by us rightly rendred a bill Deut. 24. 1. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the round form when 't is folded up as in Architecture some round parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the volume or round form of a book which some call the folding Thus it is used Heb. 10. 7. out of the Psalmist
〈◊〉 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
to understand the books of the Law and Scriptures so well having not been brought up in the schools of the prophets see note on Mat. 5. g. 16. Jesus answered them and said My doctrine is not mine but his that sent me Paraphrase 16. What I teach is not from my self but from God that hath sent me 17. If any man will doe his will he shall know of the doctrine whether it be of God or whether I speak of my self Paraphrase 17. Any man that hath a willingnesse to doe Gods will how contrary soever it be to his own that hath a readinesse to serve God in Gods way and is not wedded to his own see c. 6. note d. that man and none but he is likely to passe a right judgment on my doctrine whether it be of God or no. 18. He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Paraphrase 18. For that man will thus judge He that pretends to be sent by God when he is not alwaies seeks his own advantages somewhat of glory or profit to himself But he that labours only the bringing honour to God and in pursuit of that doth what is most contrary to his own interests conceals nothing though it cost him never so dear to declare it He is worth believing or deserves to be believed having no false designe an what he doth no deceit or guile in him 19. Did not Moses give you the law and yet none of you keepeth the law why go ye about to kill me Paraphrase 19. But 't is otherwise with you You are not of that making v. 17. That law which your own beloved Moses gave you and for the maintaining of which you have so much zeal and hate me as a breaker of it ye doe not your selves observe ye doe not the most of you live according to the rules of it If ye did ye would not be so forward to embrue your hands in my blood who have no way offended against you or that This concludes you not likely to judge what doctrine is of God A man must have purged and regulated affections to doe so see c. 6. note d. 20. The people answered and said note b Thou hast a devil who goeth about to kill thee Paraphrase 20. art certainly mad to talk thus 21 Jesus answered and said unto them I have done one work and ye all marvell Paraphrase 21. I cured one on the sabbath day and ye wondred I would doe so were angry v. 23. 22. Moses note c therefore gave unto you circumcision not because it is of Moses but of the fathers and ye on the sabbath day circumcise a man Paraphrase 22. I shall give you an account of this by remembring you of circumcision given you by Moses not by Moses originally but in practise before his time in Abraham to whom it was commanded by God Now this law you observe so carefully that if the eighth day fall upon a sabbath day you then circumcise the child on that day for all that 23. If a man on the sabbath day receive circumcision that the Law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the sabbath day Paraphrase 23. If then you doe a wounding bloody work about a part of a man in circumcision on the sabbath day and yet think that you break not the law of the sabbath by so doing may not I without being hated and opposed by you doe a work of charity and mercy to an entire whole man in working a cure on him on the sabbath day 24. Judge not according to the appearance but judge righteous judgment Paraphrase 24. Judge according to the depth of reason and justice and not on every slight colour of probability 25. Then said some of them of Jerusalem Is not this he whom they seek to kill Paraphrase 25. whom the chief of the Jewes would fain put to death 26. But lo he speaketh boldly and they say nothing unto him Doe the Rulers know indeed that this is the very Christ Paraphrase 26. And behold he openly in the Temple in the presence of all see note a. disputeth and avowes his actions and they have nothing to lay to his charge which he doth not give a most satisfying account of Are they of the Sanhedrim perswaded and satisfied in mind that he is indeed the Messias sent from God 27. Howbeit we know this man whence he is but when Christ cometh no man knoweth whence he is Paraphrase 27. This were very strange for we are assured of the contrary in that we know his birth and parentage But for the Messias we are taught that he must be one whose parentage is not known 28. Then cried Jesus in the Temple as he taught saying Ye both know me and ye know whence I am and I am not come of my self but he that sent me is true whom ye know not 29. But I know him for I am from him and he hath sent me Paraphrase 28 29. To this Jesus answered aloud I know your meaning when you say You know whence I am viz. that you know the family whereof I come But there is a farther truth also in your words By my works and name and speeches you may if you will know whence I am Just Mart. qu. 140 ad orth and indeed I come not in mine own name nor on mine own errand but on his whose testimony of me cannot deceive but him you doe not so know as to be competent judges what is his will what is lawfull and acceptable in his sight what not see v. 23. but I who come with commission from him doe thus know him 30. Then they sought to take him but no man laid hands on him because his houre was not yet come Paraphrase 30. the time wherein he was to suffer being not yet come God restrained or diverted them from it 31. And many of the people believed on him and said When Christ cometh will he doe more miracles then these which this man hath done Paraphrase 31. If he be not the Messias t is strangè for when the Messias comes he will not cannot in all probability doe greater miracles then he hath done already 32. The Pharisees heard that the people murmured such things concerning him And the Pharisees and chief priests sent officers to take him Paraphrase 32. upon this intelligence the Pharisees very zealous of their traditions and they of the Sanhedrim fearing their authority might be diminished by him 33. Then Jesus said unto them Yet a little while am I with you and then I goe unto him that sent me Paraphrase 33. T is but a small time that I shall continue here and when I depart I shall return to my Father from whom I came 34. Ye shall seek me and shall not find me and where I am thither ye cannot
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
that is bringing on the person that which is ruinous to himself or on others that which is poysonous or infectious to them And such most eminently was the heresie of the Gnosticks at that time Ib. Bond of iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Septuagint of the old Testament treason 2 Kin. 11. 15. and 12. 20. and Jer. 11. 9. a conspiracy league or covenant and by it the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Jer. 11. 19. where Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspiracy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Isai 58. 6. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith David de Pomis aequivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies a binding together of minds and both there and here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse added to it it denotes by an hypallage a most unrighteous impious treason or treachery a villanous piece of hypocrisie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mammon of unrighteousnesse is all one with the false or deceitfull mammon Simons designe in this proposall being not to advance Christs kingdome by his having that power of giving the holy Ghost but to set up for himself as he after did in opposition to Christ and to have this addition of miracles superadded to those which by his sorcery he was able to doe V. 29. The Spirit said It may here be question'd what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit 's saying unto Philip. Some kind of extraordinary revelation it certainly was but whether in a vision by appearance of an Angel or 2dly by a voice from heaven or 3dly by afflation of the Spirit of God after the manner that Prophets received Revelations it is uncertain Of the first sort there are examples in this book ch 10. 3. Cornelius in a vision saw an Angel of the Lord coming and saying to him and so here v. 26. the Angel of the Lord spake unto Philip Of the second at the Baptisme of Christ and at the conversion of Saint Paul And of the third chap. 10. 19. where after his Vision of the sheet as he thought thereupon the Spirit said unto him and the same is repeated again ch 11. 11. so ch 13. 2. as they were ministring that is praying and fasting the holy Spirit said Separate to me Barnabas and Saul Which as it was not in any dream or vision so that it was by voice from heaven doth not appear probable by any argument discernible in the story but on the other side the frequent testimonies of the Spirits revealing by way of Prophetick afflation who should be set apart for the offices of the Church are evidences that it was so here Thus Clemens tells of those times that they ordained Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discerning by the Spirit who should be ordained and again that they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received perfect foreknowledge who should be constituted Bishops as Moses saith he foreknew by revelation from God that Aaron should have the Priesthood and accordingly that without the direction of the Spirit they advanced none to this dignity So saith S. Paul of Timothy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Episcopal office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given him by prophecie 1 Tim. 4. 14. ch 1. 18. that is by Revelation as Prophesying is of things presently to be done as well as predictions of the future and signifies no more 1 Cor. 14. 24 31. then having somewhat revealed to him v. 30. So saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Episcopal dignity being great wanted Gods suffrage to direct on whom it should be bestow'd see Note on 1 Tim. i. e. Thus Act. 20 28. it is said of the Bishops of Asia that the holy Ghost had set them over the flock And in this sense it may fitly be affirmed of Philip that being full of the holy Ghost ch 6. 3. he had the afflations of the Spirit of God such as Prophets and by such an afflation the Spirit here bad him c. Thus Agabus signified by the Spirit that is by prophetick revelation that there should be a famine ch 11. 28. Thus the holy Ghost witness'd in every city that is prophets foretold c. 20. 23. 21. 11. that bonds and afflictions did abide Paul One onely objection I foresee against this exposition in this place that ver 39. it is said that the Spirit of the Lord caught away Philip which probably is to be understood of an Angel carrying him away out of his sight and then why should not the Spirit here as well as the Spirit of the Lord there signifie an Angel also especially when there is mention of an Angel speaking to him ver 26. But to this the answer will be very sufficienâ—â—f the reading of the Kings MS. be accepted in that verse and that is attested by many other copies own'd by Eraesmus Beza and so cited by S. Jerome Dial. Orthod Luciferian the holy Spirit fell upon the Eunuch c. but the Angel of the Lord caught away Philip see Note i. For then as the Angel bad him go to the Eunuch so he carried him away again which no way hinders but that the Spirit here may be taken in that other sense V. 31. The place of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a section or lesser division of Scripture of which there be two in the first chapter of Matthew and so forward The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitions or sections V. 33. In his humilition This verse is acknowledged to be a citation of Isa 53. 8. not out of the Hebrew but the Septuagints translation which therefore must be interpreted by looking back on the Original there And that will be best rendred thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an assembly so the word is used Jer. 9. 2. and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synode that is by the Sanhedrim of the Jewes who had determined to have him put to death and made the people cry out against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away with him away with him whereas the Greek seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sentence of the Roman Procurator Pilate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken away distinctly signifying the manner of his being put to death which being so foul and irrationall and strange that he that came to save should not onely not be believed but be also put to death by them be entertained so coldly and used so barbarously the Jewes and Romans both conspiring in it the exclamation that followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall describe his generation will most probably signifie what an accursed wicked generation was that wherein he was born for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his generation signifies
Sudaria are applyed to the head as a cap or kerchief the latter to the hands as an handkerchief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they carry them in their hands to wipe off moistures from the face swet spittle tears and the like V. 19. Curious arts What is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or curious things here used among the Ephesians will be best guest first by Hesychius's glosse and then by a passage in Irenaeus both misread in the ordinary copies In Hesychius we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word denotes their heathen rites of purgations Of their lustrations or purgations the heathen books are full see Porphyry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iamblichus Hierocles Marinus de vita Procli Plotinus c. All which were nothing but magick and sorcery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the Greek fathers on this place say they were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 books of sorcery that here were burnt Irenaeus l. 1. c. de Simonian hath these words Amatoria quoque agogima quaecunque sunt alia parerga it should certainly be perierga apud eos studiosè exercentur Love-charms and philtres and all other such curious that is Magical tricks are in great use among them So in Aristaenetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seemed to be a Magician and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acting the part of witches So in S. Augustines Confessions Curiosae visiones are Magical apparitions These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medicaments from which Sorcerers are generally called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medicamentarii as the Latines use veneficae witches from venena poysons not that they alwaies use medicaments but many times only charms and words in stead of them And accordingly Menander mentions them proverbially of Ephesus here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesian charms or spells which such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walks and speaks to the bridegroom and his bride These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesian words or writings so often spoken of by writers as charms or spells Of them Hesychius gives an account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are much deformed but by the help of a passage in Clemens Alex. Strom. l. 1. c. 18. may easily thus be mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ephesian words were antiently six but afterwards deceivers added others also the names of the former were c. and the signification of them darknesse light the earth the year the sun and truth see Canter Var. lect l. 1. c. 18. Of which he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are sacred and holy that is part of the heathen Idolatry See Plutarch Symposiac 7. Clemens Alex. Strom. l. 5. Eustathius ad Homer Odyss 21. Suidas and the books of the Greek Proverbs And so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the sorcerers or Magicians among them who brought the books of their black art which though they were of great value and would have been sold for much yet they neither kept nor sold but as a testimony of renouncing their former course they burnt them publickly Ib. Pieces of silver The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silver signifies peculiarly siclum argentum a silver shekel among the Hebrews See Note on Mat. 26. d. V. 24. Silver shrines for Diana In the Idolatry of the Heathens it is sufficiently known that they were wont to carry the images of their false Gods about in pomp that is procession from one city to another This they did in a Chariot that was solemnly consecrated for that imployment and by the Romans styled Thensa that is the chariot of their Gods But beside this greater there was a lesser frame wherein it was placed a box or shrine called Ferculum by them Accordingly at the bestowing of divine honours on their great men alive or dead the Romans had their Circaean games and in them Thensam and Ferculum that Chariot and that Shrine bestowed on them As it is related of Julius Caesar This Ferculum among the Romans differs not much from the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Chappel representing the form of a Temple with an image in it which being set upon the Altar or other solemn place and the valve the leaves or dores open'd the image stood or fat in state and so was represented to the spectators Accordingly an old anonymous Scholiast on Aristotles Rhetoricks l. 1. c. 15. hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaplets with Images in them of wood or any other metall as here of silver v. 24. which they make and sell as here ver 25. they are supposed to doe and so get wealth by that trade Thus we have mention in Athenaeus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel wherein they place their images of Jupiter On which saith the learned Casaubon erant simulacra haec armariis inclusa quae ad sacellorum modum fiâ—bant these images were put in cases which were made like chappels So S. Chrysostome making them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as little cases or shrines Agreeable to this is it that Ammianus Marcellinus saith of Asclepiades that whithersoever he went he carried about with him Deae coelestis argenteum breve figmentum a small silver image of Urania And Dion of the Roman ensigne which is known to be an Eagle that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little temple and in it a golden eagle and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a short or little chappel of Juno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set upon a table This hath been shew'd Note on ch 7. f. to be the meaning of the tabernacle of Moloch Act. 7. 43. taken from Am. 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the tabernacle of your King but by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of Moloch that word in Hebrew signifying a King where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle is the chaplet wherein was the figure of that false God or starre so call'd And that it is so may be guest by that which followes there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figures which you made to worship which it seems were put in such tabernacles or chappels to that end The like also was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of Benoth or Venus another of those false deities whose image was enshrined in such a little Chappel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be worshipped What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diana is there is little question no other than the Moon and therefore saith Cleomedes Meteor l. 2. c. 5. p. 111.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Clemens Romanus Ep. ad Cor. that the Apostles constituted Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying or approving them by the Spirit and Clemens Alexandrinus of S. John and the Bishops of Asia here that he did constitute Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that were signified by the Spirit And so this is the most probable notation of it in this place CHAP. XXI 1. AND it came to passe that after we were gotten from them and had launched we came with a straight course unto Coos and the day following unto Rhodes and from thence unto Patara Paraphrase 1. After this sad parting c. 20. 37. from the Bishops of Asia at Miletus c. 20. 17. we took ship and sailed prosperously without any incommodation 2. And finding a ship sailing over into Phoenicia we went aboard and set forth 3. Now when we had discovered Cyprus we left it on the left hand and sailed into Syria and landed at Tyre for there the ship was to unlade her burthen 4. And finding disciples we tarried there seven daies who said to Paul through the Spirit that he should not goe up to Jerusalem Paraphrase 4. And meeting there with some that had received the Gospel and were indued with gifts particularly that of prophecy see ch 20. 23 24. we staied with them a while at lyre and they by revelation told Paul that he would incurre much hazard by going up to Jerusalem and therefore advised him not to goe 5. And when we had accomplished those daies we departed and went away and they all brought us on our way with wives and children till we were out of the city and we kneeled down on the shore and prayed Paraphrase 5. But this moved not Paul see c. 23. 24. but we left that place all of them men women and children attending us out of the city and there on the sea shore we kneeded down and prayed at parting 6. And when we had taken leave one of another we took ship and they returned home again 7. And note a when we had finished our course from Tyre we came to Ptolemais and saluted the brethren and abode with them one day 8. And the next day we that were of Pauls company departed and came unto Caesarea and we entred into the house of Philip the Evangelist which was one of the seven and abode with him Paraphrase 8. Paul and the rest of us that accompanied him whereof Luke the writer of this book was one went from Ptolemais to Caesarea a haven town in Syria see note on c. 18. c. called Strato's tower but rebuilt by Herod and called Caesarea see note on Matth. 16. 〈◊〉 and went into the house of Philip he that being one of the seven Deacons was by the Apostles sent out to Samaria and 〈◊〉 places to preach the Gospel see note on Joh. 20. 21. and with him we made some stay 9. And the same man had four daughters virgins which did prophesie Paraphrase 9. had the gift of foretelling things to come 10. And as we tarryed there many days there came down from Judaea a certain Prophet named Agabus Paraphrase 10. See note on c. 15. e. 11. And when he was come unto us he took Pauls girdle and bound his own hands and feet and said Thus saith the holy Ghost So shall the Jews at Jerusalem bind the man that oweth this girdle and shall deliver him into the hands of the Gentiles Paraphrase 11. after the manner of Prophets of old which often prophesied by syâ—bols or significant expreâ—s of what they foretold he took Pauls girdle and bound his hands and feet with it and said It hath been revealed to me by God that after this manner that I have bound my self with Pauls girdle so the Jews of Jerusalem shall bind Paul and deliver him to the Procurator of the Romans to be put to death 12. And when we heard these things both we and they of that place besought him not to go up to Jerusalem 13. Then Paul answered What mean ye to weep and to break mine heart for I am ready not to be bound onely but also to dye at Jerusalem for the name of the Lord Jesus Paraphrase 13. Why do you by your compassionate sad disswasions trouble and grieve me who have nothing else to afflict or disturb me but your importunity against my taking this journey For of my self I am most heartily willing to suffer any thing bonds or death it self for the propagating of the Gospel of Christ or for the professing my constancy in it in despight of all persecutions 14. And when he would not be perswaded we ceased saying The will of the Lord be done 15. And after those daies we took up our carriages and went up to Jerusalem Paraphrase 15. laded mules with the goods which we had with us and took our journey from Caesarea 16. There went up with us also certain of the disciples of Caesarea and brought with them one Mnason of Cyprus an old disciple with whom we should lodge Paraphrase 16. one who had formerly received the faith when Paul and Barnabas were at Cyprus c. 13. 4. who would gladly entertain us at our journeys end 17. And when we were come to Jerusalem the brethren received us gladly 18. And the day following Paul went in with us unto James and all the Elders were present Paraphrase 18. and we went to James the Bishop of Jerusalem see note on 1 Cor. 1â— a. who with all the Bishops of Judaea see note on Phil. 1. b. were assembled together that they might in councel consider of S. Paul's businesse 19. And when he had saluted them he declared particularly what things God had wrought among the Gentiles by his ministerie 20. And when they heard it they glorified the Lord and said unto him Thou seest brother how many thousands of Jewes there are which believe and they are all zealous of the Law Paraphrase 20. they blessed God for his wonderfull works wrought upon the heathen Idolaters by his preaching and after that began to tell him what at present would be prudent for him to doe not so much in respect of the unbelieving as the converted Jews of whom there were many myriads great multitudes in Judaea who though they had received the Gospel yet stuck close to the observances of the Mosaicall Law 21. And they are informed of thee that thou teachest all the Jewes which are among the Gentiles to forsake Moses saying That they ought not to circumcise their children neither to walk after the customes Paraphrase 21. These said they have heard it affirm'd of thee that not only according to the decrees of our councel thou permittest the Gentile-converts to remain uncircumcised but also that those Jewes that are dispersed in Asia and elswhere whom thou hast converted to the faith thou perswadest them that they may leave off circumcision and the other ceremonies of Moses Law 22. What is it therefore
What is it that thou hast to tell me 20. And he said The Jewes have agreed to desire thee that thou wouldest bring down Paul to morrow into the Councel as though they would enquire somewhat of him more perfectly 21. But doe not thou yield unto them for there lie in wait for him of them more then fourty men which have bound themselves with an oath that they will neither eat nor drink till they have killed him and now they are ready looking for a promise from thee 22. So the chief captain then let the young man depart and charged him See thou tell no man that thou hast shewed these things to me 23. And he called unto him two Centurions saying Make ready two hundred souldiers to goe to Caesarea and horse-men threescore and ten note b and spearmen two hundred at the third houre of the night Paraphrase 23. Captains of two bands and bid them have their bands in readinesse and take to their assistance 70 horse-men and a guard of two hundred men to watch and ward to go to Caesarea Stratonis an haven town see Note on c. 18. c. presently after nine of the clock that night 24. And provide them beasts that they may set Paul on and bring him safe unto Felix the Governour Paraphrase 24. a horse or mule for Paul to ride on 25. And he wrote a letter after this manner 26. Claudius Lysias unto the most excellent Governour Felix sendeth greeting 27. This man was taken of the Jewes and should have been killed of them then came I with an army and rescued him having understood that he was a Roman 28. And when I would have known the cause wherefore they accused him I brought him forth into their Councel 29. Whom I perceived to be accused of questions of their Law but to have nothing laid to his charge worthy of death or of bands Paraphrase 29. no charge brought against him punishable either with death or bonds by the Roman law which had not yet set out any decree against Christians 30. And when it was told me how that the Jewes laid wait for the man I sent straightway to thee and gave commandement to his accusers also to say before thee what they had against him Farewell Paraphrase 30. also gave order to his accusers to appear before thee and implead him 31. Then the souldiers as it was commanded them took Paul and brough him by night to Antipatris 32. And on the morrow they left the horse-men to goe with him and returned to the castle 33. Who when they came to Caesarea and delivered the Epistle to the Governour presented Paul also before him 34. And when the Governour had read the letter he asked of what province he was And when he understood that he was of Cilicia Paraphrase 34. Felix the Procurator of Judaea under the Roman Emperour 35. I will hear thee said he when thine accusers are also come And he commanded him to be kept in Herods judgement hall Paraphrase 35. secured in the hall called Herod's hall Annotations on Chap. XXIII V. 9. A Spirit or an Angel Of the four severall wayes of Revelations which were among the Jewes these are confess'dly two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice or a voice from heaven brought by an Angel by which any thing was made known to them The other two were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrim and Thummim under the first Temple the twelve stones in the pectoral of the high Priest which was called hoschen judicii the irradiation of which foretold many things to the Jews This is by Josephus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracle which saith he ceased to shine 200 years before he wrote Of which see Suidas in the word Ephod and Note on Rom. 3. a. And the last was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy which under the second Temple after the death of Haggai Zachary and Malachi was taken away This was of two sorts either in time of sleep by way of dream or when they were waking by casting them into a trance or extasie where by way of vision they saw some body saying this or that to them or else seeing no shape onely heard a voice Both which sorts of prophecie we have mention'd together Joel 2. 28. dreaming of dreams and seeing of visions as that other of the holy Ghost in the phrase pour out my Spirit Many examples of the vision or trance we have here in this book of Ananias Act. 9. 10. and of Saul v. 12. of Cornelius ch 10. 3. and of Peter ver 10. and of the dream also called a vision by night which was seen by Paul c. 16. 9. and again ch 27. 23. where an Angel appeared to him in a dream and the Lord c. 23. 11. as to Joseph Maryes husband Mat. 1 As for that of the holy Ghost which belongs to this place it is thus defined by the Jewes that a man being awake and in his full senses speaks and acts like another man but the Spirit of God or Spiritus excelsus excites him and suggests unto him words which he shall say as in that of Christ to the Apostles Mar. 13. 11. 't is not you that speak but the holy Ghost the interpretation of the dabitur in illa hora it shall be given in that houâ—e which went before Three of these four waies of Revelation the Jewes resolved to be abolished at this time that of the Vrim and Thummim with the first Temple that of Prophecie with Malachi and that of the holy Ghost in the second year of Darius as it is in Joma c. 7. and therefore saith S. John c. 7. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet there was not the holy Ghost onely they did according to the prophecie of Joel expect that it should return to them again in those daies and so here we have mention of it in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit hath spoken to him and so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in the word Angel as indeed it was when he heard a voice from heaven delivered out of thunder Saul Saul c. Though 't is possible that this last of the Angel may belong to that of the appearance of an Angel in a dream or vision to him V. 32. Speare-men What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be best learn'd from Phavorinus who interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warders or guard and so H. Stephanus Satellites Stipatores to the same sense Thus called saith Meursius quòd maleficis manum injicerent eósque apprehenderent carceri mancipatos ad supplicium producendos custodirent because they apprehended or laid hands on Malefactors which yet would rather be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying hands and indeed so the Kings MS. reads here not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
〈◊〉 to establish applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimony may perhaps literally referre to the forinsick customes among the Jewes where there being three parts of their Judicial processe first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the entring of the cause secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilitio litis the establishment of the matter in dispute thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching into the cause the second of these may be here literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmation or establishment For that second consisted in the interposing of an oath on one side which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 16. the end of contradiction that is of that affirming and denying which was formerly lawfull betwixt the actors till the oath on one side had given the Judge some reason to incline that way and that is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place for the seiling or establishing the cause in that sense wherein the Romane law saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1243. an oath takes off the Judge from that dubiousnesse that before he was in one affirming and the other denying the same thing By analogie to this the preaching of the Gospel by the Apostles being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testimony or witness viz. that which the Apostles gave in to the testifying the truth of the Gospel being eye-witnesses thereof this testimony may be said to be established or confirmed when beside the first preaching of it more light and knowledge and evidences have been afforded to the removing of all ignorance or doubt from mens minds And so the meaning of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be clearly this that the Gospel which we first preach'd the testimony which we gave of Christ hath since by sufficient probation been made good among you to incline you to consent to the truth of it V. 19. Wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things in these books sometimes the mind or intellectual faculty Mar. 12. 33. where God is to be loved with all thy mind see Note on Rom. 1. l. secondly an habit of science or prudence as here thirdly perspicacity Ephes 3. 4. 2 Tim. 2. 7. V. 20. Disputer What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not easie to determine because as the word it self so the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very capable of a double notion for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this world then it will seem to signifie the Heathen world and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all be interpreted accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise moralist as the seven wise men of Greece and Socrates after who for the moral learning was by the Oracle proclaimed the wisest man in the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the learned philologer literator as Tertullian renders it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher or indagator into the nature of things which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world the philosopher or natural magician And so the next words would encline one to understand the place the wisdome of the world ver 20. and the world which by wisdom knew not God ver 21. looking most directly upon the heathen Philosophers who are by Baruch described in these words ch 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that seek out or search wisdom on the earth But then if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this age then it may more probably referre to the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 6. must signifie the chief of the Jewes of that age which crucified Christ ver 8. that is caused him to be crucified and there is mention of those v. 22. and 23. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the Jew and denote their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturallists that undertook to know every work of the creation and so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will belong to the Jew and signifie him that is skill'd in their laws and which interpreted them to the people according to the literal sense their Doctors and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have a peculiar notion among them also For it was the custome of the Jewes for many of the learned among them to sit in the Synagogue and to speak all of them by way of discussion or debate to the same matter as to find out the true sense of a piece of Scripture and to that custome 1 Cor. 14. 29. seems to referre Let the prophets speak two or three c. whence it is that this Synagogue where they did this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of searching or inquisition and to that custome perhaps referres that which is said of Christ Luk. 2. 46. that in the midst of the Doctors he heard and asked questions So he that interprets the Scripture mystically and allegorically is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master of inquirie or mystical disquisition and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher or inquirer that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that mystical or allegorical sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of inquiry and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitio Psalmorum the searching of the Psalmes see Elias Levita in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Jewish doctors which among themselves inquired into the truth of Scriptures which Christ seems to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searching the scriptures Joh. 5. 39. but found not Christ there as they might have done believed him not Thus is the word used Act. 6. 9. where several men are said to rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking with Stephen as the Jewish doctors use to doe one with another about the sense of Scripture and Act. 9. 29. 't is said of Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he talked and debated with them about the sense of Scriptures concerning the Messias This custome of the Jews seems to be referred to by this word but yet whether the other circumstances of the place which referre it rather to the Heathens may not so farre prevail as that it may be fit to pitch upon a middle interpretation of the word and to apply this custome of the Jews to secular inquiries in the heathen schools I shall leave it to be considered and onely add that the making of this place to agree with that of the Prophet Isa 33. 18. seems to be a matter of some difficulty the Text there looking another way viz. by way of admiration how th◠taxes that were exacted in the time of the siege were so suddenly ceased For that is the meaning of Where is the
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
kind of inordinate lust or filthiness v. 3. see note on Rom. 1. i. This you know and God is witness that I was farre from being guilty of it 6. Nor of men sought we glory neither of you nor yet of others when we might have been note f burthensome as the Aostles of Christ Paraphrase 6. Neither did we desire to appear before you or others as persons of any great authority which yet we had and might have exercised as Apostles of Christ 7. But we were gentle among you even as a nurse cherisheth her children Paraphrase 7. But I have still dealt with you in all mildness tenderness imaginable the same which is discernable in a nurse to a child of which by feeding and making much of him she becomes extremely fond 8. So being note g affectionately desirous of you we were willing to have imparted unto you not the Gospel of God onely but also our own souls because ye were dear unto us Paraphrase 8. In like manner I confesse my self to have an huge tenderness and fondness of love toward you so that now having done you that greatest good preached the Gospel to you and nourish'd you ap in the faith I have nothing too dear for you not my life it self which is frequently called the soul in these books see note on ch 5. f. if it may stand you in any stead 9. For ye remember brethren our labour and travell for labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God Paraphrase 9. And evidence of which I then gave you and ye cannot but remember it how that beside the sufferings which I bare see note b. I alwaies laboured in my trade extremely hard that so I might preach the Gospel to you and yet not put you to charges 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe Paraphrase 10. You I say know and can witness and I doubt nor of God's testimony how I and the rest of us Silvanus and Timothy have behaved our selves toward you that have received the saith in the performance of all duties toward God and man so as we cannot be blamed or charged by any 11. As you know how we exhorted and comforted and charged every one of you as a father doth his children Paraphrase 11. Dealing with you as a father doth with his own children every one of you single as if every one of you were my child calling upon you to doe your duty and cheering you up to persevere against all discouragements 12. That ye would walk worthy of God who hath called you unto his kingdome and glory Paraphrase 12. And conjuring you by all the obligations imaginable that your conversation should be some way proportionable to what God hath done for you in calling you to the honour and privilege of being Christians here and if you continue constant in the saith glorified Saints in heaven 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which note h effectually worketh also in you that believe Paraphrase 13. And herein we have matter of continual joy and thanksgiving to God on your behalf that when we thus preached the Gospel to you ye received it readily not as any doctrine of ours but as the Gospel of Christ sent by God from heaven and which being thus embraced and believed by you hath also attained that end that perfection that accomplishment among you which every where belongs to it viz. to bring on them that embrace it the honour of being persecuted for it and glorifying God by that means and withall to give them strength to enable them to bear it Christianly 14. For ye brethren became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own note i countrey-men even as they have of the Jewes Paraphrase 14. For as it fell out with the Churches of Christ in Judea all that believed and held fast to Christ have still been persecuted by the unbelieving Jewes so hath it fallen out to you your own countrey-men the unbelieving Jewes among you have in like manner persecuted you as the Jewish unbelievers have persecuted the Christian Jewes 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men Paraphrase 15. And this which I say of the Jewes in Judea was practised by them on Christ himself and before him on the prophets sent unto them Mat. 23. 37. and now is accordingly fallen on us It being reasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost Paraphrase 16. And this generally is the ground of their quarrel to us that in spight of their prohibition we preach to the Gentiles use means that they might repent of their Idolatries c. by which and the former things the Jewes doe so fill up the measure of their sins that the wrath of God to the utter destruction of them is now come our upon them already denounced and within a very little while most certain to overtake them 17. But we brethren being taken from you for a short time in presence not in heart endevoured the more abundantly to see your face with great desire Paraphrase 17. And being detained from coming to you personally ever since I was first with you and driven suddenly from you Act. 17. 5 10. we are neverthelesse very kind to you and heartily desire and wish for an opportunity of visiting you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us Paraphrase 18. And accordingly I Paul had once or twice a full resolution to visit you but by some difficulty or other from time to time interposed by the instruments of Satan the obstructors and persecutors of the Gospel I was kept from coming unto you 19. For what is our hope our joy our note k crown of rejoicing are not even ye in the presence of our Lord Jesus Christ at his coming Paraphrase 19. For what greater matter of hope of a reward from God at the day of doom and consequently of present rejoicing can I have what greater ornament of which I could boà st then the good successe of the Gospel which I have preached among you 20. For ye are our glory and joy Paraphrase 20. For you are a prime congregation of Christians as Philippi another Phil. 4. 1. wholly converted by me and
there are two exceptions also 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that c. 5. doth no way appear to signifie any more then bringing forth the children for that other part of breeding or bringing up may well be contained under ruling the houshold which there follows of which the children are a part and then there is no example that the word should signifie in that larger sense and consequently noreason that it should be so interpreted here 2 dly there is as little reason to apply the following words to the children if they that is if the children shall continue c. for beside that there is no other mention of the children precedent save what is in that Compound word and again if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children be understood then that plural Neurer must have a Verb singular to joyn with it according to rules of Grammar and use of these Books and so it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these I say there will be little reason that the childrens continuing in the faith should be the condition of the salvation of the mother when she is before presumed to have done her part in the breeding of them The difficulties thus discernible against either of these interpretations make it not unreasonable to pitch upon a third interpretation so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie the womans bearing of the promised seed which was the means foretold for the bruising the serpents head andso for the rescuing the woman from that eternal punishment which was justly deserved by her sin This is no now interpretation but so ancient as to be mentioned by Theophylact though not accepted by him and this perfectly agrees with every circumstance in the Context For thus it will connect with what went before the woman that is Eve v. 12. being deceived was in the transgression that is was first guilty of eating the forbidden fruit but rescued from the punishment by the promised seed that is by her child-bearing by the Messias which was to be born of a woman and so to redeem that nature which he assumed but this not absolutely but on condition of faith and charity and holiness and sobriety and continuing in all these and this advantage belonging not only to the first woman Eve but to all her posterity in respect of whom it is that the number is changed from the Singular to the Plural She as the representative of all women had the promise made to her Gen. 3. 15. but the condition must be performed by all others as well as her or else the benefit will not redound to them And this is the most literal importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also being saved by this as by a means of all womens and mens redemption and salvation Ib. If they continue The changing of the number here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be saved to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they abide hath had an account given of it already Note c. to which it may farther be added that this is but agreeable to the former discourse v. 9 11. In v. 9. it is in the plural that the women adorn themselves but v. 11. in the singular Let the woman learn in silence v. 12. But I suffer not a woman c. where it is certain that the women in one place are all one with the woman in the other places And so it is here also CHAP. III. 1. THis is a true saying if a man desire the office of a Bishop he desireth a note a good work Paraphrase 1. Now to proceed to other directions necessary for thee thou art to consider this great and weighty truth that the Episcopal office whensoever any man is a candidate or iuiter for it is an honourable though never so dangerous and burthensome a function see Jam. 3. 1. and consequently that thou must be very carefull in the choice of the person whom thou as Metropolitan of Ephesus admitrest to this dignity 2. A Bishop then must be blamelesse the note b husband of one wife vigilant sober note c of good behaviour given to hospitality apt to teach Paraphrase 2. And therefore these enquiries thou must make of any whom thou meanest to ordain and receive the testimony of the Church concerning him see note on Act. 6. b. And therein let these qualifications be observed 1. that he be a person not scandalous for any sin since his conversion 2. that he have not put away his wife so as is ordinary both among Jewes and heathens but forbidden by Christ except for fornication and married another 3. that he be sober and intent to his businesse 4. moderate in all his actions as that is opposed to distemper or giddinesse 5. of a grave composed behaviour humanity and modesty together 6. apt to entertain strangers 7. one that is able and ready to communicate to others the knowledge which himself hath 3. Not given to wine no striker not greedy of filthy lucre but patient not a brawler not covetous Paraphrase 3. 8. A temperate person in opposition to excessive drinking 9. one that uses no violence 10. that uses no sordid course for gain 11. of a mild and peaceable disposition see note on 2 Cor. 10. a. 12. neither apt to be angry and quarrel nor 13. inslaved to the love of wealth 4. One that ruleth well his own house having his children in subjection with all gravity Paraphrase 4. 14. That by ruling his own family well and keeping his children in obedience to discipline and in all probity of manners shews that he is fit to be a Governour 5. For if a man know not how to rule his own house how shall he take care of the Church of God Paraphrase 5. For sure he that cannot rule so much a lesse province will be unfit to be made a Governour of the Church of God 6. Not a note d novice lest being lifted up with pride he fall into the condemnation of the devil Paraphrase 6. 15. Not one that is but newly planted or instructed in the faith lest so great a dignity so suddainly bestowed on him may tempt him to pride and vanity and so bring the same ruine upon him that fell upon the devil who was tempted in like manner by that glorious condition wherein he was created and for his pride was cast out of heaven into the torments of hell 2. Pet. 2. 4. 7. Moreover he must have a good report of them which are without lest he fall into reproach and the snare of the devil Paraphrase 7. To these qualifications must be farther added 16. that he be a person of a good reputation under no reproach for his former life among unbelievers for if he be there will be danger that he be contumeliously used by them and this the devill will make use of to insnare others to give them aversions to the doctrine of such a man who is under
heresie diffusing it self Peter and Paul Governours of that Church destroyed him setting himself out and being by others esteemed and worsh p'd as a God for when Simon undertook to flie and was carried up in the aire by a chariot of the devils these servants of God falling on their knees cast against him that dart which Christ directs to Mat 18. 19. that weapon of agreement of two in prayer and thereby cast him to the ground So Sulpitius Severus hist l. 2. Saint Augustin Serm. 3. in Natali S. Petri Pauli and Isiodore Pelusiote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. miserable creature he was thrown down from aloft to a notorious infamous death And that this warning of S. Paul to Timothy belongs to those that then lived and not to some that were to come toward the end of the world these latter dayes of ours may appear ver 5. by the exhortation to him to turn away from such And upon this consideration Theophylact confesseth that by the last times may be meant those immediately following S. Pauls death wherein Timothy should survive CHAP. IV. 1. I Charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom Paraphrase 1. when he appears in his kingdom 2. Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine Paraphrase 2. urge them presse them call upon them both when they are at leisure to hear thee when thou hast some special opportunity or vacancy to fasten anything upon them and at other times when thou hast not such probable opportunities hoping that at some time or other it will succeed convince the evill doers of their wicked courses reduce by reprehension those that are fallen but not so foully through error c. confirm those that have begun well and let all this be done with lenity and diligent instructing of them 3. For the time will come when they will not endure sound doctrine but after their own lusts shall they heap to themselves teachers having itching eares Paraphrase 3. This I prescribe as the method proper for the present condition of those under thee that thou mayst gain as many as is possible as foreseeing that the number of obstinate hereticks will so encrease within a while that there will be little for thee then to doe little hope of working on them when men begin to advance to the higher pitch of heresie and to get patrons for their base lusts and vicious practices betake themselves to false teachers any that will please or gratifie their humor 4. And shall turn away their ears from the truth and shall be turned unto fables Paraphrase 4. And refuse and reject all true doctrine and betake themselves to the fabulous divinity of the Gnosticks made up of Gentilisme aud Judaisme an odde mixture of both 5. But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy ministery Paraphrase 5. But doe thou watch over thy flock with all diligence and warynesse be not diâ—couraged with any pressures or dangers hold out in despight of them all doe that which belongs to one that is by the Apostles of Christ intrusted under them with the propagating of the Gospel and maintaining it where it is taught which being a task of some weight and largenesse see thou perform all the parts of it 6. For I am now ready to be offered and the time of my departure is at hand Paraphrase 6. And this the rather because I have been in great danger brought out to be tryed for my life see title of this Epistle note a. and Phil. 2. note e. and my death hath been very nigh at hand 7. note a I have fought a good fight I have finished my course I have kept the faith Paraphrase 7. Which I can mention cheerfully as having the testimony of my conscience that I have behaved my self faithfully in my combate run all the hazards and past through them and never fallen off from the discharge of my duty according to my Christian profession and office Apostolicall 8. Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous judge shall give me at that day and not to me onely but unto all them also that love his appearing Paraphrase 8. For this I doubt not but God will give me my reward when he comes to crown his combatants even that eternall blisse and felicity which as the judge or rewarder in the Olympick games or combates he will certainly adjudge to me as one who have endured much therein And the same will he adjudge to all others who shal have so spent their time and continued in a Christian course as that Christ's coming to reward the faithfull and to destroy all opposers and unfaithfull may be matter of desire and not terror to them who if they live not to enjoy his deliverances here will be abundantly recompensed by death 9. Doe thy diligence to come shortly unto me Paraphrase 9. I desire with all possible speed that thou come hither to me 10. For Demas hath forsaken me having loved this present world and is departed unto Thessalonica Crescens to Galatia Titus unto Dalmatia Paraphrase 10. There being these motives to hasten thee First because Demas that did assist me in preaching the Gospel Philem. 24. and Col. 4. 14. hath now left me betaking himself to his worldly affaires see note on 1 Tim. 3. a. and is gone to Thessalonica whether to his home there or to trade and get wealth in that place As for Crescens though he be gone into Gallia or France saith Epiphanius Haer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that is not for any such worldly end but to preach the Gospel there and so Titus is gone another way to Dalmatia 11. Onely Luke is with me Take Mark and bring him with thee for he is profitable to me for the ministery Paraphrase 11. By which meanes I am almost alone no body but Luke remaining with me which makes me stand in need of thy help and presence And when thou comest bring Mark Barnabas's kinsman with thee for I have especiall use of him for the preaching of the Gospell 12. And Tychiâ—us have I sent to Ephesus 13. The note b cloak that I left at Troas with Carpus when thou comest bring with thee and the books but especially the parchments Paraphrase 13. When I came from Troas I left a Parchment-roll with Carpus and some books I pray in thy passage call for them and bring them with thee hither but especially the Parchment-roll 14. Alexander the Coppersmith did me much evill note c the Lord reward him according to his works Paraphrase 14. Alexander mentioned Act. 19. 33. see note e. on that chapter did me a great deale of wrong at my being there He will one day meet with
〈◊〉 〈◊〉 〈◊〉 I gave or sent And that this must be so read appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained in all as the Lord commanded not them but me But then there is a third difficulty which can no way be salved but by making use of the observation which we are now upon For in stead of those words in Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as the Lord appointed me the Hebrew reads in Zachary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Lord and the Septuagint agrees with a little change the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the house of the Lord rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave or sent which belongs to laying down the price in the purchace of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I cast as if it referred to the casting it down in the Temple For salving of which it must first be observed that the thing to which this prophecie is applied in Matthew is the high priest's buying the potters field v. 7. with that money which Judas returned to them v. 3. casting it down in the Temple v. 5. which accordingly they take up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. which is an evidence that the testimony applied to that matter must be interpreted of those High priests represented prophetically in the first person singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I gave or parted with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the potters field Secondly the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a mistake for somewhat else and that Mr. Meade hath very probably conjectured to be by an easie change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the word of the Lord as the phrase is used Hest 1. 8 15. and often in that book and so that will be exactly rendred by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as the Lord appointed And unlesse some such change be imagined there will be no sense in the Hebrew first because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any preposition before it is to be rendred the house not into the house of the Lord and secondly because the place belonging to the High-priest's buying the field hath nothing to doe with Judas's casting down the money in the Temple or house of the Lord which act of his was precedent to the High-priest's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking and giving that money for that purchase Thus again Act. 15. 17. where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the residue of men may seek the Lord c. the words are evidently taken out of Amos 9. 12. And yet there the Hebrew words as now we read them are somewhat distant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possesse the remainder of Edom. And therefore both by the Septuagints translation and the citation in the Acts learned men have adventured to resolve that the Hebrew was then distant from what now we find in the Copies most probably thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the residue of men may seek the Lord and all this by light changes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man or men the Singular number collective being oft put for the Plural So when Hos 14. 2. we find in the Hebrew copie which we now use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the calves of our lips but in the Greek translator and from thence Heb. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of our lips 't is possible and easy to conjecture that the antienter and true reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit These examples according in this matter and many more discernible in the Old Testament by comparing the Hebrew as now we have it with the Greek make it not unreasonable to receive this account which hath here been given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on occasion of which these others have been here mention'd because omitted in their proper places But Mr. Pocock hath given me some reason to depart from these conjectures and adhering to the ordinary reading to take notice of another notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In most other places the word is used either with an Accusative case after it or with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then constantly it signifies dominari but in this place of Isaiah and Jer. 3. 1. it is used in a peculiar different manner with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 't is Kimchi's observation as his sonne tells us that wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken in an ill sense and accordingly he interprets it in Jeremie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have lothed you and so Rabbi Tanchumi It signifies saith he to scorne or reject in the same sense as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used which is but a light change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus in the Arabick which is but a Dialect of the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely dominari and maritum esse but perturbari separari fastidire nauseare and in that sense is used in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it is and with alla So Ebn Jannahius whom David Kimchi commonly followes and cites by the name of R. Jonah And so this is a fair account of this place The like also hath he given of that other last mentioned Heb. 13. 15. making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit to be there taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint use for an holocaust which being ordinarily of Bullocks the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calves may well be rendred by it Of this see Note on Heb. 13. e. CHAP. IX 1. THen verily the note a first covenant had also ordinances of divine service and a worldly sanctuary 2. For there was a Tabernacle made the first wherein was the candlestick and the table and the shew-bread which is called the sanctuary 3. And after the second veise the Tabernacle which is called the holiest of all 4. Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the note b golden pot that had Manna and Aarons rod that budded and the tables of the covenant 5. And over it the cherubims of note c glory shadowing the note d mercy-seat of which we cannot now speak particularly 6. Now when
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
said Note on Jam. 2. c. and Note on c. 3. f. viz. to waver or doubt And accordingly if it be here rendred as in reason it must and by Analogie with the use of the word in other places it will be necessarie to adhere to the reading of the Kings MS. which the vulgar Latine also appears to have followed and Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have no sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some indeed viz. those that waver though they are not yet faln off either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have pity on them and out of compassion to such weaklings doe all that may tend to the settling or confirming them or else as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprove them after the manner of fraternal correption and admonition by that means timely to reduce them to perseverance and constancy before yet they fall off and make shipwreck of the faith whereas others that are already faln must be more nimbly handled even snatch'd out of the fire c. A PREMONITION Concerning the Interpretation OF THE APOCALYPSE HAving gone through all the other parts of the New Testament I came to this last of the Apocalypse as to a rock that many had miscarried and split upon with a full resolution not to venture on the expounding of one word in it but onely to perform one office to it common to the rest the review of the Translation But it pleased God otherwise to dispose of it for before I had read with that designe of translating only to the end of the first verse of the book these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must come to passe presently had such an impression on my mind offering themselves as a key to the whole prophecie in like manner as this generation shall not passe till all these things be fulfilled Mat. 24. 34. have demonstrated infallibly to what coming of Christ that whole Chapter did belong that I could not resist the force of them but attempte presently a general survey of the whole Book to see whether those words might not probably be extended to all thy prophecies of it and have a literal truth in them viz. that the things foretold and represented in the ensuing visions were presently speedily to come to passe one after another after the writing of them But before I could prudently passe this judgment which was to be founded in understanding the subject-matter of all the Visions some other evidences I met with concurring with this and giving me abundant grounds of confidence of this one thing that although I should not be able to understand one period of all these Visions yet I must be obliged to think that they belonged to those times that were then immediately ensuing and that they had accordingly their completion and consequently that they that pretended to find in those Visions the predictions of events in these later ages and those so nicely defined as to belong to particular acts and persons in this and some other kingdomes a farre narrower circuit also then that which reasonably was to be assigned to that one Christian prophecie for the Universal Church of Christ had much mistaken the drift of it The arguments that induced this conclusion were these First that this was again immediately inculcated v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time is nigh and that rendred as a proof that these seven Churches to whom the prophecie was written were concerned to observe and consider the contents of it Blessed is he that reads and he that hears c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Arethas that so hears as to practise for the time or season the point of time is near at hand Secondly that as here in the front so c. 22. 6. at the close or shutting up of all these Visions and of S. John's Epistle to the seven Churches which contained them 't is there again added that God hath sent his Angel to shew to his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that must be speedily or suddainly and immediatly upon the back of that are set the words of Christ the Author of this prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly not in the notion of his final coming to judgment which hath been the cause of a great deal of mistake see Note on Mat. 24. b. but of his coming to destroy his enemies the Jews c. and then Blessed is he that observes or keeps the prophecies of this book parallel to what had been said at the beginning c. 1. 3. Thridly that v. 10. the command is given to John not to seal the prophecies of the book which that it signifies that they were of present use to those times and therefore to be kept open and not to be laid up as things that posterity was only or principally concern'd in appears by that reason rendred of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the time in nigh the same which had here at the beginning been given as the reason that he that considered the prophecies was blessed in so doing This being thus far deduced out of such plain words so many times repeated the next thing that offered it self to me was to examine and search what was the designe of Christ's sending these Visions in a letter to the seven Churches For by that somewhat might generally be collected of the matter of them What that designe was appeared soon very visibly also from plain words which had no figure in them viz. that they and all Christians of those times being by the terrors of the then pressing persecutions from the Jewes and by the subtle insinuations of the Gnosticks who taught it lawfull to disclaim and forswear Christ in time of persecution in danger of lose their constancy might be fortified by what they here find of the speedinesse of Gods revenge on his enemies and deliverance of believers that continued constant to him This is the full importance of c. 1. 3. and the same again c. 22. 7. Blessed are they that keep c. for the time is nigh So in the proeme or salutation by John prefix'd to this Epistle of Christ which from v. 4. to v. 9. was the result of his observations upon the Visions and was not any part of the Visions themselves and so gives us his notion and interpretation of this matter we have these words v. 7. Behold he cometh with clouds c. Where the coming of Christ being a known and solemn phrase to signifie remarkable judgment or vengeance on sinners and in the first place on the Jewes that crucified him and deliverance for persevering believers see Note on Mat. 24. b. and the addition of the mention of clouds referring to Gods presence by Angels the ministers of his power whether in punishing or protecting this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coming in the Present agrees perfectly and literally with what was before observed of the speedinesse of its approach at that time is
elsewhere And by all the Epistles both of him and the rest of the Apostles written from about that time of Claudius the Gnosticks are every where touch'd on as the pests that were creeping into the Churches against which they endevoured to fortifie the believers and assure them that those persecutions of the Jewes should be shortly ended by their destruction that night of sadnesse farre spent and the day of deliverance and refreshment at hand Rom. 13. 12. and c. 16. 20. and that then the complying Gnosticks which were so sollicitous to save their lives should lose them that is should perish with them Accordingly to the very same purpose is most of the Vision here that concerned the seven Churches c. 2. 2 4 9 14 20. and c. 3. 9 10 c. and much of the following prophecie to assure them that god would take revenge on these impenitent and impure professors and rescue the constant Christians And that makes it very reasonable to believe that this Vision was received about the same time also A fourth argument will be taken from the account of the eight Kings or Emperors c. 17. 10. which cannot I believe otherwise be made intelligible but by beginning the account from Claudius so that he and Nero Galba Otho Vitellius shall be the five that were faln and then Vespasian in whose time I suppose these Visions were committed to writing by S. John being the sixth shall be the one is and Titus the seventh that is not yet come and when he comes shall stay but a little while reigning but two years and two moneths and then the beast that was and is not and is the eighth and is of the seven and goes to destruction will fall out to be Domitian to whom and to whom only of all the Emperors nay of all men in any story all those distinctive characters will appertain as that he exercised the office of the Emperor and was called Emperor at Rome when Vespasian was gone into Judaea and after his return became a private man again delivered up the Empire to him and so was and is not and then was the eighth reckoning from Claudius as the first and the son of one of the seven viz. of Vespasian and should be a bloody persecutor and accordingly punish'd and so go to destruction This seems to me to be a demonstrative character of the time wherein the first of these Visions was delivered and will father yield some answer to the authority of Irenaeus by interpreting his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the conclusion of that reign of his at Rome when his father Vespasian was in Judaea in respect of which it is said of him that he was and is not that is that reign of his was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end was now concluded making this not improbably that Authors meaning that John did first in this time of Claudius receive some Visions concerning this destruction of the Jewes and the other attendants of it and afterward in Vespasian's time while he was in Judaea and Domitian reigned at Rome receive more visions that particularly of the number of the beast For I suppose the several visions of this book were as those of Isaiah c. 1. 1. Jeremiah 1. 2 3. Hosea 1. 1. Amos 1. 1. Micah 1. 1. in the reigns of several Kings received at several times not all at once or in one day And if against that presumption it be objected that they were here sent all together to the Churches of Asia and therefore were all received and written at the same time to this the answer is most obvious from what we see done in the forementioned prophecies of Isaiah c. in the Old Testament which though clearly received in several Kings reigns and each sent to that King or the people under him to whom they belonged as 't is evident that of Hezekiah was and not concealed and reserved till after their death who were concerned in them were yet long after the time of receiving the first of them put into a book and a title comprehending them all prefix'd to them And accordingly there is no difficulty to conceive that John having first received the Vision of the seven Churches and according to direction c. 1. 11. speedily sent it to them did after that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 1. literally imports receive more visions at several times and after all put them together into a book or volumne and dedicate them anew to the seven Churches c. 1. 3. and this about the forementioned end of Domitians reigning in his Father stead that is Vespasian's time when he was returning from Judaea to resume his power again I can forsee but one farther objection against this date of these Visions viz. that in the Epistle to the Church of Pergamus c. 2. 13. there is the mention and very name of Antipas the Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was killed which may be thought to imply that this Vision was received after that part of Domitian's reign wherein Antipas is affirmed to have been slain To this I answer that this naming of Antipas by way of prophecie may be as easily and probably believed of the Spirit of God before the time of his suffering as the naming of Cyrus before he was born which we know was done in the Old Testament nay as Christ's telling S. Peter that he should be put to death and particularly crucified or as Agabus telling S. Paul what should befall him at Jerusalem Act. 21. 10. or as I conceive Simeon's telling the mother of Christ that a sword should passe through her soul Luk. 2. 35. Saint Hilary in his Prologue to the Psalmes offers instances of this As saith he when in some of the Psalmes of which Moses was the author there is yet mention of things after Moses viz. of Samuel Psal 99. 6. before he was born nulli mirum aut difficile videri oprtere this ought not to seem strange or hard to any when in the books of the Kings Josias is by name prophesyed of before he was born 1 King 13. 2. And if Zacharias the son of Barachias Mat. 23. be that Zachary the son of Baruch that was killed close before the siege of Jerusalem of which there is little reason to doubt there is then a direct example of what is here thus said of Antipas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have killed being there said of him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was killed here see Note on Mat. 23. g. That Antipas was a contemporary of the Apostles and when he died was extreme old will hereafter appear out of the Menologie and therefore at what time soever this Vision were written 't is certain there was such a man as Antipas and no doubt a Christian if not Bishop of Pergamus then And so 't is lesse strange that he should be here mentioned by name then that Cyrus should before he was born
at their hour of death men are said to be written or blotted out See Luk. 10. 20. and Note on Phil. 4. a. V. 14. True witnesse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness is in this book and since in the ordinary use of the Church set to signifie one that for the testifying the truth of God laies down his life And he that doth thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to God who hath employed him so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true in the sense that on the Gospels we have oft given of that word one that deserves to be believed and both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true are the just rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here express'd by Amen a word which comes from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hiphil signifies credidit believing but in the Noun fidus fidelis verus and fide dignus faithful or worthy of belief This title then of Amen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true witness is here bestowed on Christ who to testifie the message or doctrine which he brought to come from heaven laid down his life And therefore the Church-writers which have sorted the Martyrs of the Church into several ranks or forms and given them distinct titles accordingly to Stephen that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first martyr of the Church to the rest of the Apostles Bishops and Ecclesiastical persons that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred martyrs to the great or noble men that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noble martyrs to the virgins and women that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair martyrs to the common people of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy martyrs have reserved unto Christ the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great witnesse or Martyr V. 15. Neither cold nor hot All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnosticks that seems to have gotten in among them though not those other carnal villanies viz. that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an indifferent thing perfectly lawfull to renounce Christ in time of persecution This is clearly the lukewarmnesse here which is a middle indifferent temper between being Christians and no Christians and in stead of that God commends to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refined gold fetch'd out of the fire that is directly the crown of Martyrdome contrary to that mixture and allay of drosle that is now in them and the white or shining garments the ensigne and character of the Martyrs every where in this book And for their saying that they are rich c. and not knowing that they are wretched c. this is again the mark of those Gnosticks which had such great ungrounded opinions of their own perfections A physical discourse on this place may be seen in Valesius Sac. phil c. 90. CHAP. IV. 1. AFter this note a I looked and behold a dore was opened in heaven and the first voice which I heard was as it were a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter Paraphrase 1. In this chapter being the beginning of another vision is first represented the calling and admission of John into heaven by way of vision as we read of S. Paul that he was snatched into the third heaven 2 Cor. 12. 2. to receive revelations of some things which should shortly come to passe and the manner of calling him was by a shril voice imitating the sound of a trumpet by which assemblies are wont to be called but that it was articulate 2. And immediately I was in the spirit and behold a throne was set in heaven and note b one sat on the throne Paraphrase 2. And accordingly saith he I was in an extasie or vision presently transported thither and there was represented to me a throne erected for judicature and God the Father sitting on it see Ezech. 1. 26. like the Bishop of Jerusalem in council 3. And he that sat was to look upon like a Jasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald Paraphrase 3. And he sate as in majesty and the appearance of him or the colours wherein he was represented to me were like the colour of a Jasper and Sardine stone the former having its name in the Hebrew Exod. 28. 19. from the firmnesse and hardnesse of it as being unmalleable thereby to signifie God's omnipotence the second Exod. 28. 17. from the rednesse or fierinesse of it to signifie him terrible in his judgments as a flaming fire Heb. 12. 29. But withall there was a rainbow round about the throne which was Gen. 8. 13. a token of God's covenant with man and is used Ezech. 1. to describe a glorious appearance of God the appearance of the likenesse of the glory of the Lord v. 28. and so again here ch 10. 1. and the colour of it was like an Emerald that is of a most pleasant greennesse fitly signifying the Evangelical covenant of mercy mixing in all God's judgments most mercifull preservations to the faithfull in the midst of his punishing the obdurate ch 7. 2 c. 4. And note c round about the throne were four and twenty seats and upon the seats I saw note d four and twenty Elders sitting clothed in white raiment and they had on their heads crowns of gold Paraphrase 4. And on each side of this throne were other chairs four and twenty in number as of so many Bishops sitting with the Bishop of Jerusalem in the Council and accordingly arraied in white garments and mitres on their heads 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the note e seven spirits of God Paraphrase 5. And as the Law was by God once delivered in a terrible manner by the ministerie of Angels so it now seemed to be produced as terribly to threaten and give in evidence against sinners And seven Angels like seven deacons in the Church stood waiting on this judicature see note on ch 1. c. 6. And before the throne there was a sea of glasse like unto Crystal and note f in the midst of the throne and round about the throne were note g four beasts full of eyes before and behind Paraphrase 6. And before this tribunal of God's were brought all the people of the Jewes expressed by a sea or multitude of waters waters signifying people in this prophecie c. 17. 15. and all their thoughts and actions laid visible and discernible before this Judge their own consciences as a crystal glasse reflecting and acknowledging the accusations that are brought against them And at every corner of this judgment-seat were the four
pardon and deliverance where as the pardon and deliverance are the thing figured by the mercy of the Man so are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length answerable to the Eagle-like swiftness to it whensoever they repent he instantly pardons As for any more particular application of these four likenesses to the persons of those four Apostles Peter John Paul and Barnabas as that Peter should be the Lion both in respect of his fervour and fiery zeal generally observed in him notwithstanding his fall and in respect of his primacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Simon in the Gospell John the Eagle in respect of his high speculations about the Divinity of Christ in his Gospell Paul the Oxe in respect of his labour more abundant then they all and Barnabas the Man in respect of his title of humanity by which his name is interpreted sonne of consolation I shall not any farther insist on them because they are but conjecturall V. 8. Six wings about him In this verse which hath in it some difficulty of construction it is first evident that the phrase full of eyes belongs to the living creatures and not to the wings for so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full concludes which agreeth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures but cannot with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wings and so before it had been v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four living creatures full of eyes and so it appears by the use of the wings to cover the face and secret parts and to flie which cannot be applied to the circuit or ambience Next if the Greek be consulted it will be also as clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within are not so to be divided as in our ordinary Translation they are the former joyned with the six wings six wings round about them and the latter to the eyes full of eyes within but are both together to be joyned with the full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about and within full of eyes What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within may be resolved by v. 6. where the same thing is express'd by other words there it is full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before and behind here round about and within The way of reconciling these distant phrases is I conceive by considering the two parts of a superficies the convex or ambient part that is the circumference and the concave or inner part These two we know are opposedone to the other are fitly express'd by either of these two pairs the outer or ambient by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the inner or concave by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within and so again being here applied to living creatures with their faces towards us the ambient superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or the back parts and the inner superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the back parts of such creatures being most properly the convex and the foreparts especially when they have wings and those wings make a king of half circle being the concave superficies And so by this account as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before ver 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within here are all one so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or on the back there be all one also And accordingly it may be observed that ch 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back parts as here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which makes it consequent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back part and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about should be all one as now we set them What is denoted by these two sorts of eyes as they are applied to the Apostles may perhaps be thus best resolved The eyes before are an expression of their foresight or prophetick Spirit the eyes behind those that look back to the Old Testament and by the faculty of interpreting the prophecies and types are furnished with a great means of conviction to the Jewes to whom they were to preach in shewing them Christ in Moses and the Prophets own'd by them The not observing the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within as it is here all one with before ver 6. hath made others guesse that their inward gifts may be meant by that and the outward expressions and exercises of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about But that notion cannot be applied to before and behind ver 6. and therefore cannot reasonably be thought to have place here Moses had foretold that a Prophet should be raised up that is the Messias and they that heard not him should be cut off and this the Apostles understood to be the present case of the Jewes saw this by their eyes behind them and so by the many other passages in the Prophets to this same purpose and besides they had many revelations now to this matter and those are their eyes before and accordingly wheresover they come they warn all of this approaching destruction CHAP. V. 1. AND I saw note a in the right hand of him that sate on the throne a book note b writen within and on the back side sealed with seven seals Paraphrase 1. And as God sate on his tribunal or throne of judgment behold there was in his right hand a book or roll see note on Luk. 4. a. full of writing on the in-side and on the backside a great way down and that roll'd up and on the out-side sealed that no part of it could possibly be read and this roll consisted of seven rolls one within another and every one of them had a seal to it ch 6. 1. This book of rolls containing in it the sealed that is secret decrees and purposes of God upon the Jewes which as they were foretold only by Christ Mat. 24. Luk. 21 Mar. 13. so are they by him inflicted and executed upon them and that an effect of his regal power to which after his crucifixion he was by his resurrection installed 2. And I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof Paraphrase 2. And I saw one of the Angels of special dignity among them making proclamation with a loud voice in these words Who is able to unloose the seals of this book and so to open it to reveal to us what is contained in it 3. And no man in heaven nor in earth nor under the earth was able to open the book neither to look thereon Paraphrase 3. And it seems no creature in the world was able to doe it for upon this proclamation to all none pretended to it 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon Paraphrase 4. And my desire to know caused me to be much
them and preserveth his persecuted disciples Annotations on Chap. V. V. 1. In the right hand That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not upon but in the right hand of God may appear by v. 7. where it is said to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his hand which supposeth it formerly to be in it And though this be not the ordinary notation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I see it is conceived by some that the book was here brought and layd by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand yet the promiscuous use of Prepositions in these books answerable to the Hebrews whose Prepositions are used more loosly and largely will give a full answer to this Now this is no nice consideration but that which is of use to explain that which follows of the Lambs taking the book out of the hand of God the Father For this book containing in it the decrees of vengeance and judgment upon the enemies of God the crucifiers of Christ and persecuters of the Christian faith and Professors and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings and consequently the execution of these decrees of God put into the hand of the Son whose coming and kingdome it is thence so often called and this power being not again delivered up into the Fathers hands till the end of the world all this is here fitly and fully expressed by the Lambs taking the book out of the right hand of God the Father and would not so commodiously be represented if the book had layn by him and had not been in his hand and by his loosing the seals and opening the book that is bringing forth those judgments of God which lay folded up in his decrees but were now to be remarkably executed by Christ Ib. Written within and on the backe-side It may here be thought probable of this book which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within it should thus be rendred written within and sealed upon the back and so that the seven seals were all on the outside of the book But besides that the ordinary punctation putting the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back resists this there be many other circumstances clear the other to be the meaning that the book or roll was written within and on the back-side by within meaning the inner concave superficies of the roll and by the back-side the convex which is outermost in rolling up see ch 4. Note i. As first that in the processe it appears that the opening of every single seal brings forth some representation which could not be if all the seals were on the back-side for then they must all be open'd before any part of the book could be discovered and therefore it must be supposed that the main book or roll had seven rolls in it and each of them sealed Secondly the phrase in this place referres to the like in Ezekiel c. 2. 10. where a long succession of calamities is represented by a roll written within and without that is a roll written within throughout and on the backside a great way down yet leaving enough in the lower part of the back-side to wrap up all that was written and keep it from being seen and so for sealing also And that is perfectly appliable to the phrase here written within and on the back-side but so as there should be void space left to cover all to seal up all Thirdly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back-side here being all one with without in Ezekiel and so fitly denoting not the out-side of the roll when it was made up or that part of the outside which appeared then but the backside of the roll written on a good way when the inside or foreside was all written on This is fitly appliable to the matter here foretold at the opening of these seals a long series of calamities which should fall upon this people just as in Ezekiel it was for that is the reason why a roll at any time is written on the back-side viz. because the inside which alone is wont to be writ on will not contain all that belongs to it Scriptus à tergo being the expression for a very long roll or book that it is written on the back-side also V. 8. Prayers of Saints Who the Saints are whose prayers are here mention'd as odours may appear v. 10. where of them it is said that they shall reign on the earth that is that the effect of the execution of these judgments of God on the enemies of Christianity noted by the Lambs opening the book Note a should be this that the Christians should thereby have a peaceable being upon earth to assemble and serve Christ see c. 1. Note d. By this it is evident that the Saints here are the Christian people upon earth and not the Saints which reign in heaven And this also is agreeable to the notion of odours by which their prayers are express'd For those referre to the incense that the Priests were wont to offer in the Sanctuary whilest the people pray'd without Luk. 1. 10. and their prayers supposed to go up with that incense to heaven By this it also appears that the four living creatures and four and twenty Elders which have here the vials in their hands as also the harps the one to denote the prayers the other the praises of the Christians are the Apostles and Bishops of Judaea as in the laying of the scene appeared c. 4. Note d. and g. whose office it was to present the prayers and praises of the Christians to God and so by all these together the Christian persecuted Church of Judaea and by consent with them all other Christians over the world are represented here as those that had now their prayers heard and those by the destruction of their persecuters turned into praises CHAP. VI. 1. AND I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see Paraphrase 1. And as the Lamb that is Christ opened the first seal which closed the first roll I looked and the first of those four living creatures called aloud to me or in such a kind of voice as is wont to come out of thunder when a voice is heard from heaven see note on Act. 9. 6. saying Come and see or Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews Mat. 24. set down here in this chapter in grosse and more particularly as they have their execution in the following chapters 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and he went forth
conquering and to conquer Paraphrase 2. And as I look'd me thought I saw a white horse and one sitting thereon that is an Angel representing Jesus Christ see c. 19. 11. now in another posture then that in which he had been c. 5. 6. There he was a Lamb slain now he is a King riding in pomp the white horse noting his glory but this a spiritual King the horse that he rides on being mystically the Gospel in respect of the purity and gloriousnesse or divinity of its doctrine And this horse-man or Prince the Lord Christ had a bow in his hand that is menaces and terrors held out against his enemies before they be really inflicted on them as the bow is first held in the hand then the arrow prepared upon the string before it be shot out at them and he had a crown given to him as to one now instated and installed in his royal office and his businesse at the present was that which was primarily proper to the white horse the Gospel to be the power of God to salvation to them that believe to convert the Jews to the faith and so to conquer and melt his crucifiers and then for the future as the Gospel is by consequence the savour of death unto death to bring down or destroy the obdurate these two being generally the ways of Christ's conquering in this book and as the Jews so after the Romans by converting some and destroying others conquering and breaking the infidelity of some and then bringing down and destroying the impenitent 3. And when he had opened the second seal I heard the second beast say Come and see Paraphrase 3. And when he had opened the second seal which had the second roll under it the second of the living creatures called to me to come and behold what was represented there 4. And there went out another horse that was red and power was given to him that sate thereon to take peace from the earth and that they should note a kill one another and there was given unto him a great sword Paraphrase 4. And I looked and saw another horse red or of blood-colour an Angel as minister of God's judgements sate upon him and of him it was told me that he had power given him to embroyl the land of Judaea see c. 7. 1 9. with war thereby to pour out a great deal of blood and to that purpose me thought he had a sword put into his hand a presignification of the slaughters that should be committed by the Jews one upon another see Mat. 24. 7. 5. And when he had opened the third seal I heard the third beast say Come and see And I beheld and lo a black horse and he that sate on him had a pair of ballances in his hand Paraphrase 5. And when he opened the third seal which had the third roll under it the third of the living creatures called to me to come and see what was in that roll and it was a third horse black and soul to look on and by that was signified a sore famine which discolours the skin of men and makes them look black and sad and dismall and to signifie this he that was on this horses back the Angel that was executioner of this judgement had a ballance in his hand to weight corn as 't is usual in time of scarcity or approaching famine when bread is distributed out to every one by weight no more then is thought necessary to life 6. And I heard a voice in the midst of the four beasts say note b A measure of wheat for a peny and three measure of barley for a peny and see thou hurt not the oyl and the wine Paraphrase 6. And from the midst of the four living creatures there proceeded a voice as the prediction of some prophet saying The scarcity of corn is such that the price of a mans days-labour will buy no more then is went to be thought sufficient for a mans food for a day and if he eat that all himself there is nothing left to provide for wife and children much lesse for cloaths for all of them and so in proportion the price of barley such scarcity there is of the necessaries of life for men and cattel whereas of oyl and wine of which there is no necessity the first might wholly be spared and is of no use in such times of extreme dearth and the want of the other might competently be supplyed by water there was store enough the scarcity was to fall heavy upon the necessaries of life but not on the superfluities which is an expression of the heavinesse not lightnesse or supportablenesse of it 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see Paraphrase 7. And upon the opening of the fourth seal wherewith the fourth roll was sealed up the fourth living creature called to me to come and see the representation contained in it 8. And I looked behold a pale horse his name that sate on him was note c Death and hell followed with him and power was given note d unto them over the fourth part of the earth to kill with the sword and with hunger and with death and with the beasts of the earth Paraphrase 8. And it was a pale horse and a rider thereon signifying great death or mortality whether by extraordinary ways of death the sword and famine or by that ordinary known way of pestilence following as ordinarily it doth upon those two and sweeping away many And these three horses in the three last rolls that is sword famine and death or pestilence all named together in this matter Mat. 24. 7. should destroy the fourth part of the land of Judaea men and beasts or else should make such a vastation that the wild beasts should encrease and be too strong for the inhabitants there And all this but a fore-runner of the far greater destructions that should afterwards be wrought among them at the siege of Titus 9. And when he had opened the fifth seal I saw note e under the altar the souls of them that were slain for the word of God and for the testimony which they held 10. And they cryed with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth Paraphrase 9 10. And upon the opening of the fifth seal I saw in the lower part of the Sanctuary beneath the altar of incense the souls of the Martyrs see ch 7. 9 14 that had been slain by the Jews for their constant preaching of Chist and this blood of theirs like that of Abel called to Christ as a righteous and faithful Judge for judgement upon those wicked men who were guilty of all the blood of all the prophets Mat. 23. 35. even as far as to Christ himself and his Apostles
were slain in their passage through the countrey And so again v. 19. Their power is in their mouth and in their tailes For though it is possible again that by the mouth and the taile may be meant the horse-men and for expedition sake a foot-man took up behind every one of them to which will also be appliable that which follows that their tailes had heads and with them they doe hurt that is these foot-men set down from the horses were able to fight also and indeed were the most mischievous yet it is very reasonable to expound that also more grossly that this army cannot better be express'd then by a poisonous killing serpent that particularly call'd amphisbaenâ— which hath an head at each end and so can equally wound by either Which being applied to the whole army and not to each horse-man in it will denote the two parts of the army a front and a rear the former before described v. 17. 18. very terrible in their march and making great slaughters and then both of them together v. 19. that their taile is as formidable as their head their rear as their front and in respect of both together they are like that serpent which hath another head in the taile and can doe as much hurt with that as with the other What is the particular notation of each of these phrases may be some what uncertain whether either of these or whether yet some other rather but for the main or all together there is little doubt but they make up a description of the terribleness of that army in their march toward Jerusalem and the great slaughters on the Jewes by the way thither and that is all that is necessary to be known for the understanding the Vision CHAP. X. 1. AND I saw another mighty Angel come down from heaven clothed with a cloud and a rainebow was upon his head and his face was as it were the sunne and his feet as pillars of fire Paraphrase 1. Upon the multiplying of these sinnes c. 9. 21. and impenitent continuing in all their provocations it was just with God to proceed as now he appeared to me in the vision to doe For me thought I saw another Angel of speciall dignity such as ch 5. 2. and ch 18. 21. designed and used for eminent imployments coming down in a cloud from heaven as Angels are wont to doe on Gods messages having a rainbow on his head either to denote a glorious appearance as Ezech. 1. 28. or perhaps moreover see c. 4. 3. Gods covenant of mercy and deliverance made with all his faithfull servants who were now to receive benefit by what should fall out see c. 9. 13. but his looks or countenance were most terrible and his feet denoting his wayes and present designed actions were most sad and destructive the fire noting destruction and the pillars the fixtnesse of the decree the immutablenesse of it 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot upon the earth Paraphrase 2. And he had in his hand a roll opened and so ready to be read wherein was contained a sentence against the whole nation of the Jewes see note on ch 7. 6. a decree come out from God of utter destruction and this was the completion of that prophecy wherein 't was said that Christ should make his enemies his footstool that is subdue and bring them down and that here express'd by this Angels setting both his feet on them 3. And cried with a loud voice as when a lion roareth and when he had cried note a seven thunders uttered their voices Paraphrase 3. And this Angel roared terribly as a Lion doth roar after his prey when he is in fight of it and upon that as upon a call the seven thunders uttered their voices that is me thought I heard seven that is many claps of thunder and voices coming out of them by which the destruction of Jerusalem by Titus was shortly represented 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me Seal up those things which the seven thunders uttered and write them not Paraphrase 4. And as I had before written what I had seen and heard so now I was about to doe to set down what was said by those voices but I was commanded that I should not doe so but on the other side that I should shut and seal them up signifying them to be too terrible to be revealed the ears of every one that heard them would tingle and therefore fitter to be sealed and closed up in silence then to be recorded or set down such was this destruction by Titus 5. And the Angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven Paraphrase 5. And the Angel ver 1. lift up his hand to heaven as a ceremony of swearing Gen. 14. 22. Deut. 32. 40. proportionably to that which is said of God concerning the provoking Israelites that he sware in his wrath they should not enter into his rest that is that they should die in the wildernesse and not enter into Canaan or concerning the delivering his people out of Antiochus's hands Dan. 12. 7. 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things which are therein that there should be note b time no longer 7 But in the daies of the voice of the seventh Angel when he shall begin to sound the mysterie of God should be finished as he hath declared to his servants the prophets Paraphrase 6 7. And with an oath by God the creator of all the world he pronounced the sentence that time of delay should no more be that is that this execution of God's decree should be no longer deferred but the destruction so long threatned which when it came it should be a total utter destruction should now immediately light upon this people A very great part of it now by Titus and within a very little while upon the sounding of the seventh Angel it should be perfected and so all those prophecies be fulfilled whereby it had been foretold both by the old prophets and since by the prophets under the New Testament to whom it had been made known by God though when or at what point of time it had never been revealed to any Mat. 24. 36. Act. 1. 7. and so was kept as a mysterie 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the Angel which standeth upon the sea and upon the earth Paraphrase 8. And that voice that spake to me from heaven v. 4. again spake to me and commanded me
to goe to that Angel ver 2. and beseech him to give me the book or roll wherein that sentence was written 9. And I went unto the Angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey Paraphrase 9. And I went and besought him for it and he gave it me and bid me eat it see Ezech. 3. 1. telling me that though it would tast a little pleasant in my mouth Ezech. 3. 3. yet when 't was in the stomach 't would be very bitter that is that though in respect of the rescue and deliverance that would befall the godly by the destruction of these enemies of theirs and by consideration of the great justice of God upon these that so well deserved it I should while I considered that alone fully approve and be well pleased with this sentence against the Jewes yet when I began to see and consider it in the terribleness of it and in the utter vastation of a glorious Temple where God had so long been pleased to dwell and of a people which God had taken and owned peculiarly for himself it would be a most horrible and amazing thing to me 10. And I took the little book out of the Angels hand and ate it up and it was in my mouth sweet as honey and as soon as I had eaten it my belly was bitter Paraphrase 10. And I took the rol and devoured it that is considered and meditated upon it on both parts of it the destructions to the Jewes as well as the deliverances and advantages to Christians the terriblenesse of the utter destruction as well as the merits of the Jewes that brought it on them and though the one pleased me exceedingly yet as honey that is sweat to the tast when 't is eaten is very uneasie to the stomach so the other part that of the destructions of my countrey-men the Jewes was matter of horrible grief to me 11. And he said unto me Thou must prophesie again before note c many people and nations and tongues and kings Paraphrase 11. And when I thought with my self sure now there is an end of the vision concerning the Jewes there is no more to be seen or prophesied of the Angel said unto me that beyond this destruction of the Temple and Jerusalem and Judaea under Titus to which these last parts of the vision belonged there was yet more matter of prophecie belonging to this people what should yet farther beside them from the Romans after this destruction by ensuing Emperours Adrian especially and other Kings and people that should assist him in rooting out this nation Annotations on the revelation Chap. X. V. 3. Seven thunders What is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven thunders here must be observed for the clearing the whole matter That thunders are the fittest expressions or emblems of great blows or judgments is obvious to every man and so that the number of seven being a compleat number is fitly affix'd when any fatal signal blow is to be inflicted And so these seven thunders here sending forth their voices signifie the destruction to which such preparation was made in the former Visions the destruction of Jerusalem under Titus This so sad and terrible that it was not to be committed to writing ver 4. And this utterly irreparable never to be made up again which was the importance of the Angels oath ver 5 6. Only some addition there might be made to it and that should soon be done the utter destruction should be compleated in Adrian's time call'd the daies of the voice of the seventh trumpet ver 7. And that is the third and last woe c. 11. 14. And that when it came ver 15. set down in a parallel phrase to this of the seven thunders viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were great voices in heaven For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices and thunders every where appear to be all one in these books see Note on ch 11. e. and the addition of great will have a force in it and denote that there under Adrian to be the compâ—eting of â—he destruction That so great things as these two the destruction under Titus and the full measure under Adrian should be so briefly set down in these Visions as by these two phrases the seven thunders uttering their voices and there were great voices or thunders in heaven will not seem strange if first it be observed that the few words seven thunders and great voices have great force in them as great as any circumlocution of words could express and so we know the one single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was ch 16. 17. is the description of the destruction of heathen Rome and accordingly the Latine word Fuit it hath been or 't is gone is as full an expression of an utter destruction of Troy or any the most famous city or people as can be and secondly if it be remembred what pomp had been formerly used in the foregoing Chapters to express it as approaching which made it unnecessary to describe it again more largely when it came to passe V. 6. Time no longer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying time signifies delay also and accordingly thus the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay is used by the Apostle Heb. 10. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that comes will not delay in the very notion that here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be no longer delay God's judgements shall speedily be executed and this most agreeably to the expression in Habakkuk ch 2. 3. It will surely come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will not tarry or delay any longer So Ecclus 7. 16. of wrath that is the judgements of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will make no long delay and c. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will not tarry And so in Demosthenes the word is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause delay to affairs V. 11. Many peoples What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be thus collected The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people is frequently taken for the Jewes and then here in the Plural see Act. 4. 25. and Note on Rev. 11. f. it will do the same or else farther it may signifie this people in all their dispersions in Asrick and Aegypt and Greece c. where the judgements of God should find them out as many as continued obdurate according to that of Christ's prediction that wheresoever the carcasse was the Roman Eagles should congregate and assemble unto them Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that must rather be render'd of or concerning according to the looser use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to it then before And then
probably meant see Note k. which are to Rome as all Palaestine so often call'd by that style the land to Jerusalem and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wondring behind or after the beast signifies their great veneration wrought in them by this means to the Idol-Worship which is farther express'd by their worshipping the Dragon that is the Devil v. 2. called the old serpent c. 12. 9. and the Devil and Satan a Dragon being but a flying serpent by which the Devil hath always been represented Who being here look'd on as the maintainer of the heathen worship he is adored and applauded greatly and that farther express'd by their saying Who is like unto the beast who can fight with him that is No man or God is able to oppose this Idol-worship profess'd in the Capitol or resist the power by which it is upheld V. 5. A mouth speaking great things and blasphemies One special testimoney of the Heathens blasphemy against God upon occasion of the Romans victories over the Jews is that of Cicero pro Flacco speaking of the Jews Illa gens quà m chara diis immortalibus esset docuit quòd est victa quòd elocata quòd servit That nation hath taught us how dear they are to the immortal gods by their being conquered and subjected by the Romans to a King of their sending thither This hath been thought fit by a learned man to be brought to the illustrating of this place though indeed it belong to it only by way of accommodation as a proof how apt the Romans prosperity and conquests over Judaea were to make them blaspheme God not that this speech can belong to the point of time now spoken of being delivered long before by Cicero Dionysius Alexandrinus in Eusebius l. 7. c. 10. applies it to Valerian 255. years after Christ who by the instigation of the chief of the Magicians in Aegypt commanding him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill and persecute the pure and holy men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as those that hindred their inchantments became a great enemy of the Church The like is again related of Diocletian that upon a response of Apollo from Delphi that the just upon earth hindred him from speaking truth he fell on persecuting the Christians see Eusebius De vita Const l. 2. c. 49 50. But that which is more pertinent to the times whereof I conceive the Vision speaks is Domitian's styling himself Dominus Deus noster and forbidding nè scripto quidem ac sermone cujusquam appellaretur aliter that any whether in words or writing should call him otherwise and appointing his statues of gold and silver to be set up in the Capitol and his professing his contempt of thunder and lightning See Suetonius in his life c. 13. Ib. Continue fourty and two moneths That which is read in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wage war fourty two moneths that is three years and an half is in other the best and ancientest Copies without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and then that is to spend or stay so many moneths Thus the King's MS. hath it and so in Eusebius Eccl. Hist l. 7. c. 10. Dionysius Alexandrinus citing this place reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as another reading of Eusebius hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power was given him fourty two moneths And then to stay so many moneths is to live so long which was puncturally true of Domitian who began his persecution in the thirteenth and dyed in the sixteenth year of his reign And so this is directly answerable to the space wherein Antiochus had vexed the Jews Dan. 7. 24. see Eissebius Eccl. Hist l. 3. c. 13. and so is fit to be express'd in the same form of words as we see it is V. 8. Names are not written in the book of life of the Lambe slain That the words here should not be read thus the Lamb slain from the beginning of the world though it be perfectly true that Christ was in the designation and decree of god so slain from the beginning but thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose names were not written from the foundation of the world that is were never written in the book of life of the Lamb that was slain may sufficiently appear by comparing this expression here with c. 17. 8. where the words are whose names are not written in the book of life from the foundation of the world Now some difference there is betwixt the book of life of the Lamb slain here the book of life in the place There the book of life signifies the register of all the good Christians on earth such as at that time when their names are said to be written in it are true believers but the book of life of the Lamb that was slain signifies peculiarly the register or catalogue of confessors such as already have or are now about to venture their lives for the confession of Christ to take up his crosse and follow him and so are conformable to this image of Christ this of the Paschal lamb by which he was antiently represented the sacrificed crucified Saviour And so these men of the land that is the Jews here that worship the beast the Gnosticks that to avoid persecution goe to their Idol-feasts or sacrifices are justly thus described they whose names from the foundation of the world have not been written in this book of life of the slain lamb or in the slain lamb's book of life V. 10. Leadeth into captivity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to gather together a captivity that is a number of Captives as he that undertakes to bring them back out of their Captivity to be their Captain and lead them against their Conquerour that hath taken them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather to warre c. 16. 14 16. and 20. 8. and as the word gathering is particularly applied to Captives and so used by the Psalmist Gather us O Lord from among the people c. Psal 106. 47. having in the former verse mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had carried them captive which concludes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us there to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captivity here in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcision is the Jews which were circumcised and many the like just as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather together is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering This is after farther express'd by killing with the sword that is making violent resistance and opposition against the persecuting Emperors which for a Christian to do is quite contrary to the faith and patience of the Saints which consists in suffering not in resisting in having their names written in the slain lambs book of life see Note d. not in the military list of those that will fight against their
and denote the effects of the Barbarians incursions as the boils Exod. 9. 9. were produced by scattering ashes of the furnace toward heaven to which the inrodes of those Barbarians in respect of their multitudes might fitly be resembled And then their blaspheming of the God of heaven is their railing at Christ and Christianity as that which in the heathens opinion brought all these evils upon them See Salvian De provid and Note c. V. 12. Euphrates That it is agreeable to the calling of Rome Babylon see Note on c. 18. a. to set Euphrates the River that belongs to Babylon to signifie Tyber that belongs to Rome hath been formerly shew'd c. 9. Note e. And that it so signifies here there is little doubt From hence it follows that the drying up of Euphrates being an allusion to the history of Cyrus prophetically set down Jer. 50. 38. and drought is upon her waters and they shall be dried up and c. 51. where is mention of the drying up her sea and making her springs dry v. 36. it must in reason be interpreted thereby There in the taking of Babylon Cyrus turned away the river Euphrates and entred the city through the channel thereof See Orosius l. 11. c. 6. And so the drying of the river being the preparative to the taking the city and the making that weak and accessible which otherwise was impregnable this phrase of drying up the water of Euphrates is thought commodious to be made use of to expresse the weakning of the strength of Roms and making it conquerable or as it here follows that the way of the Kings might be prepared To prepare a way we know is to remove difficulties and obstructions to level and plain a passage and that in the Prophets express'd by exalting valleys and bringing hils low and plaining the rough places And when rivers or waters are in the way then the drying them up is preparing the way making them passable And so the fitting the city of Rome for conquest by Constantine and his sons who are here called Kings from the rising of the Sun see Note f. is the full interpretation of drying up Euphrates that the way of the Kings might be prepared Of this the history is clear in Eusebius Eccl. hist l. 9. c. 9. and so in Zozimus also that Maxentius having fastned himself in Rome out of which he went not himself having no confidence in the love and fidelity of the people he fortified every place and region and city with armies for guards and had a thousand troops of souldiers to ly in ambush in every part of Italy and the rest of his dominions where the enemy was likely to come These sure were the obstructions or difficulties in Constantine's way to Rome which are here to be dryed up or removed and accordingly it follows in the history that Constantine being assisted by God set upon his first and second and third army and overcame them all and possessing himself of the greatest part of Italy came close up to Rome And so 't is visible what this drying up the river by which their way was prepared signifies the subduing those armies in Italy so that now nothing withheld his passage from Rome which is here looked on as a very great thing proportionable to Cyrus's turning the river Euphrates and entring Babylon through the channel of it But there was yet one difficulty more to be conquer'd before Constantine could enter Rome For his onely designe being to deliver the Romans from the tyranny of Maxentius and not to do any hurt but rather bring relief to the inhabitants of the city there was now no way to reconcile this difficulty whilst Maxentius remained fortified in the city And therefore in God's wonderful providence it was so disposed that Maxentius and all his party came out of Rome but in stead of joyning battail with Constantine fled from him immediately and having formerly built a treacherous bridge over Tyber on design to draw Constantine's army over it and so by the failing of the bridge to drown them Maxentius himself and his forces are forced that way and drowned in the pit which they had prepared for others and himself and his life-guard were the first that thus perished This so signal a destruction Eusebius thinks fit to compare to the Israelites victory over Pharaoh in the Red sea and saith it was according to the prediction of the divine oracles in all probability referring to this Vision here The conclusion of it was that this being done Constantine came Conqueror to Rome where without any opposition he was received by young and old Senators and Nobles and all the people of Rome with chearful countenances and joyous acclamations as the preserver and benefactor of them all and commanding the sign of the crosse to be set on the right hand of his statue he affix'd these words in Latine Hâ—c salutari signo veraci fortitudinis indicio civitatem nostram jugo Tyranni ereptam liberavi et S. P. Q. R. liberatum prisco splendori claritatirestitui By this salvifick sign the true expression of fortitude I have freed our city and delivered it from the tyrants yoke and have restored the Senate and people of Rome to their antient splendor and brightness And in like manner the Senate dedicated to him a triumphall arch Liberatori urbis fundatori quictis To the deliverer of the city and founder of their peace as may be seen in Eusebius Socrates and Sozomen and others And so this was a farther completion of this prophecie and a last part of the drying up Euphrates parallel to that of the drying up of the Red sea before the Israelites and preparing Constantine's peaceable entrance into the city Ib. Kings of the east What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the rising of the Sun signifies may be resolved by these two considerations first that the Kings or Magi that came to worship Christ soon after his birth whilst Herod designed the killing of him are said to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the rising of the Sun Mat. 2. 1. And agreeably to that Constantine and his sons which had given up their names to the Christian faith and were promoters of it whilst Maxentius persecuted it may be thus in Prophetick style fitly described by the Kings from the rising of the Sun Secondly Christ himself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rising Sun see Note on Luc. 1. 5. and so seems to be called here c. 7. 2. where the Angel ascending from the East is one sent immediately by Christ and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings from the rising of the Sun may be a very fit phrase to expresse Christian Kings And it is to be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings in this Book is not confined to the Emperors or supreme Governours but is more loosely used for Commanders all in authority see Note g. and c. 11. Note and so may in the Plural be
appliable to Constantine and his sons and the Christian Commanders under him V. 13. Unclean Spirits What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean spirits may in part be resolved by Eusebius in the story of Maxentius Eccl. hist l. 9. c. 9. where the first thing that he saith of him is that he relied on Magical arts in this whole matter and thereupon kept himself up close in Rome and would not go out of it So again De vita Constant l. 1. c. 30. At last he fâ—ll to Magick and Sorcery sometimes cut up women great with child sometimes ript up the bowels of tender infants sometimes killed lions all to divine thereby He often used wicked adjurations to raise up Devils saith he by whose help he might avert the violence of the warre from him hoping that they would help him to the victory Now these impure spirits are here said to be three but the Kings MS. wants that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three If we read it without three then it is already explained that he made use of Magick and Augury But if the word three be retained then either may it signifie that he betook himself wholly to these arts the number of three as of seven having oft no other importance in it but to signifie a great deal or else peculiarly these three sorts first Augury or divination by entrails secondly Calling up of devils both particularly mention'd by Eusebius and thirdly the use of the Sibylline Oracles which the Roman Sorcerers and Diviners generally dealt in and Maxentius made use of see Zozimus l. 2. Of these it is farther said that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as frogs referring to those creatures brought forth upon Aegypt by the Magicians at Pharaohs command Exod. 8. 7. Of which as it is known that they are impure creatures breeding and dwelling in the mire and so these impure spirits or arts are fitly compared to them so it is also observable how uselesse and unprofitable they are they croak but do nothing else and so they fitly resemble these Magical arts which made a great noise but never brought him the least advantage but rather hastened his ruine by relying on them Then these frogs are said to come out of the mouth of the Dragon and the beast and the false prophet which again if the word three be not retained will conclude these Magical arts which he made use of to proceed promiscuously from these three but if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three be retained then it will be proper to confine the responses of the devils when they were raised by him to the first of the three those that came out ofâ— the mouth of the Dragon for that is every where the Devils title in this Book see Note on c. 12. d. and 13. b. and the devils being as was said raised by Maxentius to direct and assist him the first of these frogs is said to have come out of the devils mouth immediately Secondly the art of divining by entrails and to that purpose killing of women and children as well as beasts being directly a piece of Heathenisme confined to their Augurs and Priests the second of these frogs is said to have come out of the mouth of the Beast that is Idol worship so called c. 13. 1. the Priests being the mouth thereof Thirdly the heathen Prophets undertaking to fetch grounds of their predictions most frequently from the Books of the Sibyls such fragments thereof as were remaining among them the third frog is said to come out of the mouth of the false prophet that is of the Colledge of diviners which thus by study in those Oracles undertook to foretell things to come And of all these it is said that they did signes either by foretelling sometimes things that came to pass which gave them authority among men or else by shewing some deceitfull wonders and that they went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon or to the Kings of the whole world that is to Maxentius the Emperor and his Commanders under him call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings in the Plural see Note f. and incited them to the war of the great day of God that is to fight with Constantine that instrument of Gods to bring in Christianity into the Empire V. 16. Armageddon What Armageddon which is here said to be an Hebrew word signifies or of what composition it is is a matter of some question The Learned H. Grotius conceives it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mount of meeting to note the place and battel where the armies met viz. on Constantine's side 90000 foot and 8000 horse of Germans Gauls and Britans on Maxentius's side 170000 foot and 18000 horse of Romans Italians c. in Zozimus and that this is here said in reference not to the valley of Megiddo where Josias was slain but to the waters of Megiddo Judg. 5. 9. where the Canaanites were slain by Barac which appears the more probable because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Greek rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eusebius Praep. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mount Gerizin But another composition of the word may be yet more probable viz. that of Drusius that it be made up of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excision or destruction of their Armies as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew or their fortunes all their former good successes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies And so the clear meaning of the verse is this that the evil spirits v. 14. the Magicians and Augurs c. gathered them together so 't is said ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them in the Plural neuter belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular caused them to fight this great battel with Constantine which was the utter destruction of that great army of the Heathens and so a very heavy judgment or excision the effect of the Vial of the sixth Angel This victory of Constantine over Maxentius was so signal and considerable that as Onufrius tells us Fast l. 2. the Indictions that known way of computing of times among the Romans were taken from thence ab eaque die primam Indictionem inchoari saith Baronius and from that day the first Indiction began ut liberatam à Maxentii tyrannide urbem Ecclesiam indicaret that it might proclaim and commemorate the freeing of the City and Church from Maxentius's tyranny By which it may appear how memorable a passage this was and how fit to be the matter of this Vision See Abr. Bucholcers Chronology Anno Chr. 312. V. 17. It is done It is usual in Prophecies to set down the sad events most covertly Thus Scaliger observes Augures sedentes in templo abstinebant vocibus malè nominatis ideóque Alteram avem potiùs quà m Aversam dicebant The Augurs as sitting
rule them with a rod of iron and he treadeth the wine-presse of the fiercenesse and wrath of almighty God Paraphrase 15. And out of his mouth proceeded that terrible sharp part of the Gospel his threats against his enemies and those now to be executed on the heathen whom he shall now subdue by his power because they will not be converted in which respect he is now preparing for them the bitterest poisonous potion that ever was drank by any 16. And he hath note b on his vesture and on his thigh a name written King of Kings and Lord of lords Paraphrase 16. And by this means he will shew himself what really he is too strong for any power on earth to resist or stand our against 17. And I saw an Angel standing in the sun and he cried with a loud voice saying to all the fowls that flie in the midst of heaven Come and gather your selves together to the supper of the great God Paraphrase 17. And methought I saw an Angel standing in the sun noting the clearness of the vision now delivered and he called to all the birds of prey Goths and Vandals c. that they should come as to a feast to this judgment of God upon these Idolaters noting the great slaughter which was now foretold to which Vultures doe betake themselves our of a natural sagacity as Job saith of the Eagle Where the slain are there is he 18. That ye may eat the flesh of Kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men both free and bond both small and great 19. And I saw the beasts and the Kings of the earth and their armies gathered together to make warrre against him that sat on the horse and against his army Paraphrase 19. And the Idol-worship set up at Rome and under her dominion set it self to persecute Christianity 20. And the beast was taken and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the beast and them that worshipped his image These both were cast alive into a lake burning with brimstone Paraphrase 20. And the Roman Idolatry and the Magick and Auguries and the divinations of the heathen Priests that had deceived the carnal Christians so farre as to consent and comply with the heathenish Idolatry were to be like Sodom and Gomorrha utterly extirpated see ch 13. 11. and note g. 21. And the remnant were slain with the sword of him that sat upon the horse which sword proceeded out of his mouth and all the fowls were filled with their flesh Paraphrase 21. And the rest that is all the seâ—â—et Idolaters were swept away in the same destruction also for thinking that these armies against Rome would be favourable to any more then to the Orthodox pure Christians they then thought it a fit time to discover themselves but strangely miscarried in it the Christians that fled to the Basilica or Temple being the only persons that found deliverance see note on ch 17. c. and so all their Idol-worship was destroyed which is the summe of this Chapter Annotations on Chap. XIX V. 8. Righteousnesse of the Saints Some difficulty there is in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred the righteousness of the saints For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not thus used in these books see Note on Rom. 8. b. but for the Ordinances of the Mosaical law And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the very word which is used to denote the Sanctuary Heb. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister of the sanctuary and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sanctuary ch 9. 2. and elswhere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Neuter as well as the Masculine gender and by consequence capable of being accommodated to this sense it is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote the ordinances of the sanctuary the Levitical laws or customes among which this was one that the Priest when he went into the Sanctuary should wear that vesture of fine linen pure and white Thus Levit. 16. 't is appointed Thus shall Aaron come into the holy place v. 3. He shall put on the holy linen coat and he shall have the linen breeches upon his flesh and shall be girded with a linen girdle and with the linen mitre shall he be attired these are holy garments c. that is the garments which he is to use when he goes into the Sanctuary which being appointed him by this law of God to Moses may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinances of the holies And if it be so then it will most fitly be applied to this Spouse of Christ the Christian Church to which Christ was ready so solemnly to be married ver 7. in respect of the publick profession of the Christian religion by the Emperor Constantine and his Courtiers that it should now be clothed after the manner of the Priest when he went into the Sanctuary to note the great liberty and immunities and privileges now bestow'd on the Church by the Emperour This we have formerly seen express'd by our being Kings and Priests unto God chap. 1. Note c. Priests in respect of liberty of assemblies and executing the office of Bishops c. in the Church Which being so eminently bestow'd on the Church by Constantine above all that ever had been in the Church before may here in like manner be most fitly express'd by being clothed in the holy garments which denoted the Priests going into the Sanctuary V. 16. On his vesture and on his thigh The mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vesture and thigh are here put together to denote the robe Imperial by the former and the sword which is girded on the thigh by the latter as ensignes of supreme power and authority especially when on them both on the Robe and the hilt of the sword as the ensigne of that office is written that most honourable title KING OF KINGS AND LORD OF LORDS thereby noting him to be superiour to all power and force in the world triumphantly victorious over all CHAP. XX. 1. AND I saw an Angel come down from heaven having the key of the bottomelesse pit and a great chain in his hand Paraphrase 1. And I saw another representation by which I discerned what should succeed the conversion of heathen Rome to Christianity viz. a tranquillity and flourishing estate of Christianity for some time though not for ever And first methought I saw an angel coming from heaven a token of very good news at this time and elsewhere as sometimes of judgments from God with the key of hell and a great chain in his hand to signifie what follows v. 2. that Satan should now be shut up and chained 2. And he laid hold
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Doe ye not say that it is yet foure months and harvest comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †For in this the saying is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * believed on him So the Syr. and many copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * courtier * second miracle did Jesus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * at the sheep-poole a house c. or the sheep-poole surnamed in Hebrew †sick of the palâ—ie for so the antienâ— Greek and Latine MS addes after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or a messenger at a season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * descended in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * take up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was gone out privately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * untill now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 called God his own father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †him that sent me for in the Syriack and annent Latine and many Greek copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left ouâ— * the lamp burning and shining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †pleaseâ— for a while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a testimony greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * on whom ye have â—â—sted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * deloâ— Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 5. p. 585. 40. * departed to the other side of the sea of Galilee that of Tiberias or into the coasts or parts of Tiberias for the old Gr. and Latine MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sinâ—â— Tiberiaâ—is * lie down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †superabound are to spare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †again is wanting in the Syriack and many copies * and prayed there sethe old Greek and Latine MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But other vessels from Tiberias went neer that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Father sealed even God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †labour in †that * ye have both seen me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that I should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †heard froÌ„ the Father and learnt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or learnt the truth â—o the Kgâ— MS. reâ—â—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * truly meat or tâ—ue meat for in divers ancient copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places of this verse †scandlize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from the first or presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †it was that would deliver him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * deliver him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in authority †season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * season is not yet fulfill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †books learning the Scriptures the Syriack reads the book see note g. * because of it for Theophylact reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that I cured a whole man or made whole a whole man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †publickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * truly the Christ or the Christ for many ancient copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly †the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * many copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them †dispersion of the Greeks * This is truly the prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have ye also been seduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 * hear from himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and see that no prophet hath arisen out of Galilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Veru 〈◊〉 fixum * our law so many copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †As some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making not shew as the word is used Lu. 24. 28. viz. to hear or understand him so most copies now used have not this * witnesse of my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the very same which I tell you * ye shall have lift up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †am and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which he hath appointed * ye therefore or accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ye delight to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But I because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ seeketh it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * any one shal observe my word he shall not see death forever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * glorifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †observe her word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was exceeding glad that he might see my day and he saw and rejoyced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * l de Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dirt with the spittle and spread the dirt upon the eyes of the blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †will tell you concerning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * had been blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * some copies omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not saith Rob. Stephaâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * brings out * All as many as have come for many copies leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before me †made safe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and have abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †laies down his own life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I know mine own and 〈◊〉 〈◊〉 〈◊〉