have done in my Fathers name whom I affirm to have sent me through his power and by authority from him have born testimony that I am sent by him and therefore that whatever I affirm of my self is true 26. But ye believe not because ye are not of my sheep as I said unto you 27. My sheep hear my voice and I know them and they follow me Paraphrase 26 27. But all this works no belief in you which is an evidence and demonstration from the effect that you are not those sheep that hear the good shepheards voice v. 3 4. see note on ch 6. d. and are known by him v. 14. see note a. 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand Paraphrase 28. And I make that provision for them intimated v. 10. and my care over them shall be such that while they keep close to me no devourer shall ever be able to annoy them or pluck them from me 29. My Father who gave them me is greater then all and no man is able to pluck them out of my Fathers hand Paraphrase 29. Certainly my Father is stronger then any that can oppose himself against them and his speciall work it is that all the true sheep of his fold all truly pious persons should come to me and that infinite power of his is engaged for it that none such shall by any violence be taken from him deprived of that life which here I promise to give them 30. I and my Father are one Paraphrase 30. And seeing my Father and I are one it follows that I shall defend them also and that none shall be able to pluck them out of my hand ver 28. 31. Then the Jewes tooke up stones again to stone him Paraphrase 31. Upon this again the Jewes attempted to stone him 32. Jesus answered them Many good works have I shewed you from my Father for which of those works doe you stone me Paraphrase 32. And Jesus said Many miracles of mercy to you miraculous cures c. have I wrought as testimonies of my mission from my Father and never a destructive one none that you have been the worse for For which of these my saving miracles doe you destroy me 33. The Jewes answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy self God Paraphrase 33. The Jewes said 'T is not for any of thy miracles which are not denied to be all such and acts of mercy in thee for which we think thee worthy of death but because thou hast spoken blasphemy that is because thou who art but a man makest thy self God by that speech of thine ver 30. see Rom. 16. 25. where though thou calledst God thy Father yet thou affirmedst that he and thou were one 34. Jesus answered them Is it not written in your law I said ye are Gods Paraphrase 34. Jesus answer'd These words in the Psalmist you cannot but remember Psal 82. 6. I have said ye are Gods and that book is canonicall scripture with you 35. If he called them Gods unto note b whom the word of God came and the scripture cannot be broken Paraphrase 35. If therefore they who are there spoken of by God that is rulers or judges ordinarily so called who received their Commission from men not from God immediately only persons to whom the execution of Gods law was entrusted among men be by God himself called Gods and whatsoever is said in the books of Scripture is true 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the son of God Paraphrase 36. Is it reasonable for you to affirm of him whom God immediately and in an extraordinary manner hath first consecrated then sent into the world then by the descent of the Spirit and voice from heaven testified his mission to so eminent and with so peculiar an office that of the Messiah of the world that he is guilty of blasphemy for affirming himself to be the son of God 37. If I doe not the works of my Father believe me not Paraphrase 37. If I performed not those works among you which might testifie me to come from God you might with some reason doubt of me 38. But if I doe though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him Paraphrase 38. But if I doe then though you believe nothing that I say yet your faith is due to those works of God my Father wrought by me by which 't is evident that the Father acts in me and I in him wholly by his power and so that he and I are one which was the speech you charged as blasphemous in me 39. Therefore they sought again to take him but he escaped out of their hands Paraphrase 39. On this speech again they attempt to lay hands on him not now to stone him presently by the law of Zelots as a blasphemer as v. 31. but to bring him before the Sanhedrim and charge some other crime against him But he went out and escaped their violence at that time also 40. And went away again beyond Jordan into the place where John at first baptized and there he abode 41. And many resorted unto him and said John did no miracle but all things that John spake of this man were true 42. And many believed on him there Paraphrase 42. And in that place being the place where John had baptized and testified of Christ they that had heard John comparing what they remembred from him with what they had by experience seen in Christ by this means were inclined many of them to believe in him Annotations on Chap. X. V. 3. His own sheep What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep here signifie in this Parable hath been largely set down Note on c. 6. d. viz. the obedient servants of God considered before and without the revelation of Christ unto them who being so qualified are most ready to embrace the precepts of the Christian perfection when they are offer'd to them These also is Christ ready to receive or any that having been engaged in sin come with penitence and resolution of minde to be such And consequently when these come to Christ they are styled here and looked on by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either peculiar sheep those that by Gods praevenient graces are thus fitted beyond all others to come to Christ or else as the 12th verse imports where the shepherd is set opposite to the hireling whose own the sheep are not his own sheep those to whom Christ hath a peculiar title beyond all others who are therefore said to be given by God to Christ as his possession see Note on ch 6. d. Now of these thus own'd or acknowledg'd by Christ it is here said
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
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
this Apostate's malice from disquieting the Church and so it is a very great and convincing argument for the truth of this interpretation rather then an objection against it Having said thus much for the interpreting of these thousand years in a way which is very remote from the conceits of the Millenaries I must expect this objection and suggestion of their against it 1. that the Chiliasts opinion and interpretation of this place was received universally in the first ages of the Church and 2 dly that it was delivered down from the Apostles and that Justin Martyr hath affirmed the former of all Orthodox men in his time and Irenaeus produced testimonies of the latter For the testimony of Justin Martyr it is true that he hath these words of this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and many others are of this opinion and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and as many Christians as are orthodox in all things From hence indeed it is rightly concluded that Justin was himself of this opinion and some nay if we believe him many others with him But that either this was the uncontradicted doctrine of the Church in his age or that Justin saith it was so is falsly collected from hence For first they are the plain words of Justin p. 306. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have signified to you that many do not acknowledge this doctrine of Christ's reigning here a thousand years and those Christians of pure and pious opinion and judgment and that either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should against consent of all Copies be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not should be left out were a bold Criticisme and of very ill example to the evacuating the force of all testimonies making mens words mutable into the direct contradictory and beside would render it a very perplexed period Secondly it appears by Trypho that he thought Justin had equivocated in telling him he believed it upon this ground because other Christians were not of this opinion Hereupon the saith to Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell me truly whether you are sincerely of that opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Justin answers that he would not say it if he had not thought it and thereupon repeats his having told him that he and many others were of that opinion and promises to write a book of this disputation and confesse it to others as well as him and adds that he means not to follow men and their doctrines but God which argues his acknowledgment that the opinion was not uncontradicted by men nor generally consented to by Christians Thirdly those words which seem most to the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I and as many as are Orthodox in all things will not come home to the proving any more then this that he was of this opinion and some others in all things consenting with him For it being supposed that he was of that opinion it cannot be expected of him that he should affirm any that held it not to be of right opinion in all things Fourthly it appears that he speaks of three sorts of men the first that denied both the Resurrection and the thousand years and those he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominal Christians Atheists impious heretical leaders the second that acknowledged the Resurrection and denied the Millennium and those are contained under Christians of pure and pious opinions the third that held and maintained both as himself and many others and if there were or as many as were Orthodox in all things that is that in his opinon were such As for Irenaeus 't is true he sets dow the doctrine of the Chiliasts for a tradition but withall renders an account of his doing so Presbyteri qui Johannem viderunt meminerunt audisse se ab eo haec Papias Johannis auditor Polycarpi contubernalis vetus home testata reliquit The Elders that saw John remember that they heard this of him and Papias S. John ' s auditor that dwelt with Polycarp an antient man left these things testified By which it appears that this testimony of Irenaeus amounts but to little more then the assertion of Papias who hath not been a person of any reverend authority in the Church of God And indeed upon the same grounds Irenaeus takes up another opinion and mentions it as a tradition too which is sure farre enough from being tradition or true that Christ lived till betwixt 40 and 50 years old for which he voucheth Scripture and the authority of omnes Seniores all the Elders qui in Asi apud Johannem discipulum Domini convenerunt that were in Asia with John who saith he witnesse that John delivered this to them and farther that they that saw the other Apostles heard the same of them and bear witnesse of such a relation Whatsoever can be built on such an authority may as competently be refuted by the authority and reasons of Dionysius Alexandrinus that lived not much above an hundred years after S. John and opposed himself directly against it and though some others were otherwise minded yet was this doctrine of the Chiliasts condemned by the Church and some that time all accounted Hereticks that maintained it V. 8. Gog and Magog What is meant by Gog and Magog must first be fetch'd from the prophecy of Ezechiel c. 38. 39. where by both these together Antiochus the great enemy and destroyer of the Jews is signified as having the dominion of Syria and Asia both see the Learned H. Grotius on Ezekiel Answerable to this is it that Gog◠should here signifie the Lydian Asia or Lydia and the neighbouring regions the Princes whereof are called Gygae which is lightly deduced from hence And so in the collection of the Sibyllin oracles Lydia and Pamphylia are express'd to be the interpretation of Gog. And by this the Ottoman family is fitly described not onely in respect of their malice mischief wrought on the people of God which makes the resemblance betwixt them and Antiochus complete see c. 14. note c. but because they first shew'd themselves in Lydia and so peculiarly may be called Gog. By Magog Syria is meant or indeed in a greater latitude Scythia as S. Jerome affirms from the Jews on Ezech. And so saith Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of Magog are called by them Scythians By these two together the Ottoman family seems to be signally meant of which was Mahomet the second who besieged and after fifty or as Crantzius saith sixty six days siege took Constantinople the seat of the Eastern Empire called from thence new Rome and of the principal Patriarchate there and converted their cheif Church Templum Sophiae the Temple of Wisdome into a Temple for Mahomedan worship and this as Leunclavius's Annals as Crantzius and other the most diligent Chronologers set it down Ann. Dom. 1453. a thousand one hundred twenty two years after the building
English in the margent the Reader is left to judge of it and to make that advantage of the change which he sees cause for without any prejudice to other rendrings 3. Thirdly for the Explication of those difficulties in the phrase or sense which this Divine writing is still capable of two waies have been taken which appeared most profitable first by way of Paraphrase and secondly of Annotation The first in compliance with the wants and desires of the most ignorant Reader for whom it appeared expedient whensoever any part of the Text seemed capable of clearer words then those wherein the Translation had expressed them so often to affix to those obscurer words a perspicuous Paraphrase which is accordingly done in the outer larger margent of every verse and so much of the verse as is explained is included in one if it be from the beginning of the verse or if not in two brackets after this manner so that the rest of the Text which is excluded by the brackets may coherently be read with the Paraphrase of that which is included the sense continue undisturbed by that means This in the historical parts of this Book is contrived within the bounds of convenient brevity sometimes being wholly omitted is yet supplied by somenote of reference to any parallel place where it had been before explained But in the Epistles where the Apostles reasoning is close or the transitions not very discernible in the Revelations where the obscurities of the Prophetick style require a greater circuit of words to explicate them there the Paraphrase is more enlarged and so it is in like manner as oft as the length of that seemed sufficient to remove the difficulty or obscurity of the Text without any farther trouble to the Reader Besides this whensoever any appearance of difficulty still remained which had not been cleared by the former methods the only reserve hath been by way of Annotation affix'd in Columnes at the end of every Chapter and referred by some letter to that part of the Text to which it belongs and there answered by the same letter both in the Text and Margent These Annotations are generally designed for the satisfaction and use of those who have some understanding of the Original languages of the Bible and therefore the several words or phrases so explicated are in Greek set down in the margent of the Annotations and all of them collected into an Index at the end of the Book and for the use of the English reader the like Index of every word or phrase so explained is annex'd in that language also And by comparing of those Original languages the Hebrew words or phrases with the Greek which are used to render them by consulting the Glossaries of the best Grammarians Hesychius and Phavorinus especially who have a peculiar title to this businesse of explaining words in the New Testament and by taking notice of some customes among the Jewes and Grecians and Romans and by adding sometimes the testimonies of the Antients when they appeared most usefull and when my slender collections enabled me to annex them and by some other means which the Reader will discern that especially of weighing the Context and comparing one Scripture with another and by the blessed assistance and influence of God's grace and providence upon all this whole work hath been made up and the difficulties of these Divine writings in some measure explain'd with as much brevitie as the matter seemed capable of purposely abstaining from all doctrinal conclusions and deductions and definitions on one side and from all Postillary observations and accommodations moral or mystical anagogies on the other side both because these latter are infinite and because every man is allowed within the bounds of sobriety thus to apply Scripture for himself as his several tast and Genius shall suggest to him and generally contenting my self with the one primarie and literal sense of each place unlesse when there appeared some uncertainty and just reason of doubting betwixt two or more senses which should be preferred One thing only it will be needfull to adde here that the lesse curious Reader which desires only to understand and comprehend the plain sense of the Scripture and without any more adoe to apply it to his souls health shall not need to tire himself with the larger trouble of the Annotations which of necessity contain many things above the understandings of the more ignorant But for those whose curiositie shall demand the reasons of any lesse obvious interpretations or suggest to them a willingnesse of any farther search it will be necessary that the Annotations be read as oft as there are any and if at any time they seem to be wanting in which particular I am not secure but that much more may be fitly added in the opinion of other men then to me seemed necessary I shall desire that resort be made to the known Commentators especially to the most excellent Hugo Grotius from whom as oft as I had nothing to adde I purposely avoided to transcribe any thing It remaines that as I am abundantly convinced of the defects and miscarriages of this work so I beseech and importune the charity of those who have greater abilities to contribute every one his talent toward the discovery of all the recesses of this Sacred writing that at length though not yet this Repositorie and Magazine of all saving knowledge and divine observation being clearly understood and rescued from the many unsound resolutions and positions which the glosses of men have obtruded on it the result may be the composing of all divisions and factions in the Church of Christ the thinking and minding of the same things the obliging and engaging of our souls to the pursuit of that One necessarie the performance of an early chearful uniform sincere constant obedience and practice of all that Christ came from heaven to propose to us The hope and intuition of which as it was the main designe projected in undertaking of this work so it will be the Readers only justifiable aime in perusing it and the only qualification which will render him capable of reaping any fruit by the prayers and ministerie of those which attend on this very thing among them of His Servant H. HAMMOND A POSTSCRIPT CONCERNING NEW LIGHT OR Divine Illumination § 1. THAT which Jo. Beverovicius a Physitian of Dort thought necessary to be stated by the votes of the Learned of his age before he would hope his profession could find any considerable entertainment among men viz. whether there were a fatal period of every man's life beyond which it were not in the compass either of art or sobriety or good managery to extend it and as little in the power of disease or intemperance or even the plague or sword to shorten it hath been matter of some consideration to me in this work For as in the designing of his time and studies it was prudently foreseen by him that one such
it be from heaven being as certain to discover truth as it is certain that God cannot lie whatsoever is taught by it must necessarily be as true as that holy Scripture it self and if it be the interpretation of any particular parcel of Scripture and yet vary from the true sense of it it must consequently to every one that believes it take out so much of God's word out of the Canon as that parcel did truly contain and add as much to it also as that false interpretation amounts to which being as often iterable as there be places of Scripture explicable or mistakable by the Enthusiast these substractions and additions may also be infinite and as many different new Canons of Scripture every year made as there be or may be assuming pretenders to interpretation and those are infinite also And this is one competent danger § 33. A second danger is that by the possessing of men's minds with this opinion of new light or the voice of God's Spirit within them the authority of the whole written word of God in effect is superseded and evacuated This we see already to be the fruit of this pretension in many who calling the Scripture the Letter and the voice within them the Spirit apply to these two that place of 2 Cor 3. 6. the Letter killeth but the Spirit giveth life the conclusion from whence is naturally and inevitably this that the Scripture when it differs from the Enthusiasts phansie is pernicious and mortiferous and no antidote sufficient against it but the following the dictates be they never so corrupt and carnal as when they are contrary to Gods written word it must be expected they should be of a mans own heart And then as when there was no King in Israel it was an easie deduction that every one should doe that which was right in his own not in God's eyes so it is to be expected that when this Theocraty God's governing mens lives by the written word is cast off all villanies and abominations should straight possesse those hearts which have betaken themselves to this riotous liberty And so we find it affirmed of the Gnosticks by S. Peter and S. Jude as the general observation of the Apostles that they scoffed and derided the revealed promises of God walking after their own ungodly lusts every man following his own inordinate appetite and these very men when they did all this calling themselves the spiritual and the knowing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge was the interpreting the mysteries in the Scripture after their own phansie miscalled the Spirit directly the New light which now we speak of A consequent whereof it was that they separated from all the Orthodox Christians and joyned with the Jewes to persecute them § 34. A third danger most immediately consequent to this pretension is the making God opposite and contrary to himself as he must be if he be thought to own all the gleams of New Light that shine in their several hearts that pretend to it for these are most frequently different and often contrary the one to the other as appears by the multitude of opinions and contrarietie of practices which this one fruitful mother of monsters hath brought forth all equally pretending to the wisdome that cometh from above and that not onely in several men but in the same men at several times seeing and unseeing the same things which how injurious it is to God who can no more change then lie need not be here manifested § 35. A fourth danger is confusion among men continual disturbance of Kingdomes or States the Governors whereof having no other authority then what is founded on or agreeable to the word and will of God it will still be in the power of each pretender to deliver oracles out of his own breast as immediate dictates of God quite contrary to the safety and interest of that government whatsoever it is which is at any time any where established And so the peace of kingdomes must be as uncertain and mutable as the phansies of men and the laws as ambulatory as Testaments while the Testator lives every illuminate breast pretending to come like Moses from God in Sinai with new tables of Divine commandments which in all reason must supersede the old be they never so firmly established § 36. The sum of this matter is that it being evidently consequent to this pretension that the voice of the Devil may be mistaken for the dictate of the Spirit of God there is nothing so vile or monstrous earthy sensual devilish but may pass for Divinely inspired by these means and if it be regular to worship him as God whom we own as such it may by immediate consequence bring in among the Christians the same worship of Devils which had long possession of the heathen Temples those being by the worshippers believed and adored as the true God because they gave responses out of the cave delivered Oracles c. unto them § 37. How far the sober attempt and endeavour of interpreting obscure places of Scripture by the assistance of God's Spirit cooperating with humane means is removed from all these dangers I shall not need to shew in more words then these that what is here offered to the Reader in this ensuing volume pretends no otherwise to challenge his belief then it shall satisfie his understanding that it probably is what it pretends to be and then if he receive dammage by us in any thing it is by his own rashness and over-great easiness of belief which he must in reason endeavour to put off in exchange for some prudence and diligence of search before he enter into this temptation THE NEW note a TESTAMENT OF Our Lord and Saviour JESUS CHRIST Annotation THE Title of this whole Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Testament or Covenant which is prefix'd in some Copies in others with this addition of our Lord and Saviour Jesus Christ in others with some variation of the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the books of the New Covenant by whomsoever it was affixed to these books or writings following doth referre to the consent of the Catholick Church of God and that Tradition which giveth testimony to these Books as those and those only which complete and make up the new Canon And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as in the Titles of other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Books or Writings that have been written and by God's providence derived to the Church so as by it to be received in canonem i. e. into the number of those writings which are unquestionably acknowledg'd to be the writings of the Apostles and Disciples of Christ All others as Apocryphal of dubious and uncertain Authority being excluded out of this Catalogue Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here how it is to be rendred and what is the peculiar notion of it is a matter
mentioned both by Tacitus and Suetonius and by them falsly applyed to Vespasian and also by Cicero in l. 2. De Divinat by Virgil in Eclog. 4. by Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where as the rerum potiri is the direct rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Micha and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the sense wherein not onely Homer calls Agamenon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Xenophon also defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two offices of a Pastor and a King are neer and answerable one to another but wherein Ezechiel also describes the Regal power by that of Shepheards c. 34. 23 27. 34. so the ex Judaea profecti is the very literal rendring of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here V. 7. Enquired of them diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to enquire diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative of the thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to learn exactly by enquiry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know exactly saith Phavorinus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accurate knowledge of any thing saith Hesychius V. 11. Gold c. Among the gifts that Abraham gave to the sons of Chetura there were say the traditions of the Jews Gold Frankincense and Myrrhe which he had received from the Kings of Sodome and Gomorrha as Epiphanius cites it out of them in the Exposition of the Cathol Faith and therefore saith he their posterity in Magodia a region of Arabia presented the same gifts to Christ at his Nativity V. 18. Rachel weeping That which is here cited out of Jeremy 31. 15. was there a Prophetick and figurative speech spoken of the captivity of Babylon and the slaughter at Hierusalem a city of the tribe of Benjamin the son of Rachel long after Rachels death who therefore did not really weep but is set to express a lamentable slaughter and so also it hath here a second completion in this killing of the Infants in Bethleem the people of the Iews being by an ordinary Synechdoche capable of the title of Benjamin because in the breach of the Kingdome the two tribes of Iudah and Benjamin make up that people and therefore Rachel Benjamins mother is also here figuratively brought in lamenting this slaughter as of her children and that the more properly because she was buryed in Bethleem Gen. 35. 19. V. 23. A Nazarene That he should be called a Nazarene as that signifies an Inhabitant of or one that sprang from the city Nazareth is no where found to be affirmed in the Prophets of the old Testament That which is here observable is 1. That there is an Hebraisme ordinarily io be discerned in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be called The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies promiscuously a word and a thing and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word when it denotes a matter or thing So Exod. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the word i. e. the businesse of the frogs So 1 Kings 14. 19. the rest of the acts of Ieroboam are in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the words So Tob. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of the words i. e. a Commentary or story of the actions And so 1 Kings 11. 41. So Luke 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word i. e. thing which is done So Acts 8. 21. Mark 1. 45. Luke 1. 37. By the same analogy and proportion the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called and to be are all one as names and persons Act. 1. 15. and Luke 6. 22. Revel 3. 4. 11. 13. So Isai 56. 7. and Mar. 11. 17. My house shall be called i. e. shall be to all people an house of prayer i. e. there shall be a Court or Atrium in it for the Gentiles as well as for the Iews and so Saint Luke reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an house of prayer So Isai 9. 6. his name shall be called wonderful i. e. he shall be a wonderfull person so Lu. 1. 32. he shall be called i. e. he shall be the son of the highest v. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she that is called i. e. that is barren and Apoc. 19. 13. his name is called i. e. he is the word of God and Mat. 5. 19. he shall be called i. e. he shall really be the least c. So Gen. 21. 12. In Isaac shall thy seed be called i. e. the seed to which the blessing belongs shall be from Isaac And accordingly here he shall be called is no more then he shall be Secondly it must be observed that the Evangelist accommodates unto this matter of his dwelling in Nazareth a title by the Prophet oft applyed to the Messias that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surâ—ulus a branch and so by that Hebraism the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be called a Nazarean will be no more then this He shall be that Netser in the Prophets paraphrased in the Targum by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah but by the Greek rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flower Isa 11. 1. perhaps by a mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flos leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else in a wider acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any branch or plant From whence no question it is that Phavorinus speaking of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the ordinary acceptions of it adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some use the word for a flower referring to the Greek rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isaiah but applying it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Evangelist which no doubt signifies that learned Grammarians opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one But beside this acception of the word for a branch or plant it may also be observed that the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying servavit and God being called by a name coming from that radix Iob. 7. 20. Prov. 24. 12. it may also possibly intimate the title of Saviour which is so often given him in the Prophets and which is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick Nazir a defendour or protectour according to which 't is cleer that Is 60. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a branch and the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plant the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeper taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without points But the former noration of the word as it referres to the branch of the root of lesse is that which is to be preferred in this place and the meaning of the 〈◊〉 〈◊〉 〈◊〉
well of thee and be reconcil'd to thee See Note on Mar. 14. 54. f. So in like manner the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not as in other Authors it signifies to appease but to restore any man to anothers favour 2 Cor. 5. 19. All this is to be made up by observing the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the several Conjugations V. 25. Officer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Officer or Sergeant which is here used and so in like manner Joh. 18. 3. is also used Luke 4. 20. in another sense by which compared together it appears that the same men which in the Consistory or Court of Judgement among the Jewes were Apparitors or Sergeants were also in the Synagogues imployed as Deacons to minister to bring and take away the book c. So the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we ordinarily render Deacon doth Mat. 22. 13. signifie the officers that take and carry men to prison and as it was the Lietor's office bind men hand and foot c. In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12. 58. i. e. the Sergeant or Lictor that executes the sentence to which any man is adjudg'd by the Court of Justice V. 28. Looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies not to see but to behold consider look upon with some intention or earnestnesse or voluptuous designe Proportionably to what we find of this word when 't is applied to other matters As Ephes 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see i. e. take heed very diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that ye walk accurately And very frequently in that sense for taking heed Saint Chrysostome here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that looks upon and as Theophylact renders it by standeth and looketh earnestly so he by maketh it a businesse to doe so hunts after feeds his eyes with the spectacle nails them to handsome faces and again looks that he may desire An example of this there is in the two Elders Sus v. 32. who being denied the farther enjoying of their lusts command to uncover her face that they may be filled with her beauty And so 1 Esar 4. 19. they gape and even with open mouth fix their eyes fast on her And Ecclus 9. 5. and 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaze not look not on a maid as if thou wert a learning her filling thy Phansy with her beauty lest thou be insnared by her complexion colour or beauty in her cheeks for so I suppose the right reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports So Ecclus. 41. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplating another mans wife and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as 't is render'd being over-busie but a curious earnest beholding his maid as the word is used 1 Tim. 5. 13. and Ecclus. 42. 12. Look not earnestly on any man for beauty and so the Fathers generally use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this matter And so in Humane authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niceph. Basilac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look'd with amorous eyes and earnestly beheld his beauty and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bedded her love in her heart it being dangerous to let it out The very thing call'd here committing adultery in the heart The thing then here forbidden by Christ is the delight or pleasure of looking on carnal objects which pious men of the old Testament have abstein'd from as Job 31. 1. but is now most strictly prohibited by Christ Thus saith Athenagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to behold with pleasure is adultery to a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not lawfull to behold curiously the beauty of virgins Cat. in Job and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clem. Alex. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incontinence of the eye is forbidden the Christian saith S. Chrysostome And even among the Heathens the answer of Pericles to Sophocles shewing him a beautiful woman is considerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sober General must keep at home or in his power his eyes as well as hands Stob. Serm. 17. V. 31. It hath been said The form of the Preface here being no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath been said without either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have heard or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them of old doth note that the matter here recited was no Precept given either by Moses in the Law or by any other after him to that antient people but that it was only a Permission by allowing impunity in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the case of nakednesse or turpitude Deut. 24. 1. to this the Pharisees distinctly referre c. 19. 7. and Mar. 10. 7. Why then did Moses command c. where yet all that Moses did command is only this that he that doth put away his Wife in the case which for the hardnesse of their hearts he permits v. 8. but allows not much lesse commands shall doe it formally and legally giving her a bill of Divorce that by that means the divorced woman may marry again and bring forth children by some other man 'T is true indeed there were some licentious doctrines brought after into the schooles by some of their Doctors or latter Interpreters of Moses One sort of them which acknowledg'd it to be allow'd in no other case but that of Nakednesse or turpitude did yet extend the word Turpitude to almost every matter of dislike another sort extended the liberty or allowance without any reflexion on that of turpitude to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 19. 3. for or upon every cause But the context here seems not to referre to these Doctors but peculiarly to the Permission afforded by Moses and the command of giving the Bill of Divorce Deut. 24. which indulgence or impunity is here and Mat. 19. retrenched by Christ and strict command given both that no cause but that of Fornication shall be competent for Divorce and that no Christian society shall grant that toleration which only for the hardnesse of their hearts was then afforded the Jews V. 39. Resist The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here signifie in a notion wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition imports vicem referre repayment of injury violence c. as in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer by way of retaliation and give by way of recompense c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to invite him again who had invited thee Luke 14. 12. So doth Tertullian seem to render it laesi vicem referre prohibentur Apol. c. 37. when we are injur'd we are forbidden to make returnes the same that Rom. 12. 17. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repay evil for evil which is there the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. avenging themselves And 't is observable that the word is apply'd in the Old
Scotchmen use the phrase to be justified for to be hanged and our Common-law forms of commission to the Judges are Praecipimus tibi quod tu justicies we command thee that thou shalt justifie in condemning as well as absolving Should this notion of the word be here thought appliable then the sense would be this At the coming and preaching of Christ and that wisdome from above to the Jews the learned and chief and wisest among them those of the Sanhedrim which by an Hebraisme may be called the children of wisdome either wisemen or those which of all others pretended most to divine knowledge that is the Pharisees Doctors of the Law c. Luke 7. 30. rejected Christ and all the wayes of preaching the Gospel to them and this they did universally all saith S. Luke not all the Jewes but all the wisemen all the sons of wisdome Luke 7. 35. These though in reason they should have acknowledg'd Christ before all others he being wisdome it self and they the great pretenders to divine wisdome did yet prove the greatest enemies opposers exceptours arguers quarrellers against it held out most impenitently v. 21. and which way soever the addresse was made to them they had still exceptions against it v. 18 19. and at length in the Attick sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused him to be condemn'd and put to death executed the wisdome of the Father Christ himself But the former appears by comparing it with S. Luke to be the sense of it V. 23. Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie here the place of Hell but a state of perishing or dissolution And because this is the first place wherein the word is used in this book It will not be amisse more largely to clear the notion of it Among profane writers it is clear that the word signifies not the place of the damned no nor any kind of place either common to both or proper to either blisse or woe but only the state of the dead Thus in Cornutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no body knows where according to the definition of death in Job c. 14. 10. man giveth up the ghost and where is he and agreeable to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an invisible state and so in the Rhetors Severus Sophista c. 't is generally call'd not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore saith he the meaning of that fable of Hades stealing Ceres's daughter is the perishing of Corn in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disappearing of the seeds in the earth for some time which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken absolutely for death 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist before I goe hence and be no more seen and so Heb. 8. 13. that which grows old is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer to disappearing or death So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is nothing which doth not at last come to it and become its possession The same is meant by him when he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last ayr that receives souls not referring to any particular place but that state of the dead which the Atheist Wisd 2. calls the vanishing as the soft ayre So Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the helmet of Hades which makes men invisible he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or death of every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he that comes becomes invisible Thus in those which are call'd the Sibyllin Oracles if they were not written by a Christian upon occasion of this close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades received them this account is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 't is clear that Hades is the common state of the dead when their bodies are laid in the grave the condition not only of the wicked nor only of the godly but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all mortall men who as there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were gone to Hades were honour'd by us So in Philemons Iambicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two paths in Hades one of the righteous the other of the wicked In the Scriptures of the Old Testament the word is used accordingly of Jacob Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will goe not to the Grave for he thought his son devoured by wild beasts but to Hades that is out of this life to my son mourning So Esth 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to die v. 6. to be kill'd for that heathen King cannot be thought to dream of Hell So Bar. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies death being there set to note the vanishing transitory estate of men who die and are succeeded by others So 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are neer Hades or the state of the dead or rather are come at it So when Acts 2. 27. out of Psal 19. 10. we read of the soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul signifies the living soul so Hades must be the state of the dead the state of separation of soul from body So Apoc. 6. 8. after the mention of death is added and Hades that is continuance in death of both which together 't is accordingly said that they had power to kill with sword c. and c. 20. 14. Death and Hades are cast into the Lake of fire and v. 13. gave up those that â—ere in it which sure cannot be said of hell from whence there is no release So Ecclus 48. 5. he that raiseth the dead from death and Hades sure raises not out of hell and so in the Song of the three children Gods delivering them from Hades And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades So 2 Esr 4. 41. In Hades the chambers of souls are like the womb of a woman desiring to powre back the souls that are departed from the bodies to their wonted abodes again as a woman that is come to her time desires to bring forth Thus every where doth this word signifie a state of death destruction denotes no place either of souls heaven or hell or of bodies the grave but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible state That the Writers of the Church had this notion of the phrase in the Creed may be discerned among many by this place in Theophylact in Rom. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing he died having no sin it was reason he
which will be an occasion to them to reject and sin against my doctrine goe and cast an angle into the lake and the first fish which thou catchest when thou openest his mouth thou shalt in it find a piece of money worth two shillings sixpence which makes two didrachmes or head-mony for two persons Annotations on Chap. XVII V. 10. Elias must first come By this question of the three Apostles made unto Christ at his coming down from the mount may be collected what was the prime matter of the discourse betwixt him and Moses and Elias v. 3. For that their question should referre to Christs resurrection from the dead incidentally mentioned v. 9. is not possible because the Scribes did not beleive that the Messias should die or rise nor consequently that Elias should come before that Of this discourse what was the subject matter of it there is nothing said either in this Gospel or in that of Saint Marke but only this that the disciples asked him saying Why then say the Scribes that Elias must first come By the Scribes are here meant their Doctors of the Law those that were skilfull not onely in the Law but in the doctrine of the whole old Testament and so of the Prophets among whom Mal. 4. 5. they found that Elias was to come before a set time or period that is before the great and dreadful day of the Lord This therefore being it that was asserted by the Scribes the great and dreadful day of the Lord the thing before which said they Elias must first come and the Disciples question Why then do they say that Elias must first come being an objection against what they had heard discoursed of in the mount it necessarily follows that that which was discoursed of in the mount was the approaching of that great and dreadfull day of the Lord. Now what is meant by this great dreadfull day of the Lord appears by the first 2 d 3 d verses of that Chapt. Behold the day cometh that shall burn as an oven all the proud yea all that doe wickedly shall be as stubble and the day that cometh shall burn them up that it shall leave them neither root nor branch But unto you that fear my name shall the sun of righteousnesse arise with healing in his wings and ye shall goe forth and grow as calves of the stall and ye shall tread down the wicked for they shall be as ashes under the soles of your feet in the day that I shall doe this saith the Lord of hosts What was the ultimate completion of this Prophecy and of the like Joel 2. 11 22 23 33. though Elias be not mentioned there is clear enough the eradication of the wicked obstinate Jews v. 1. and the delivery and preservation of all the humble faithful penitents out of that destruction v. 2. together with the advantages that should come to the faithful by that means as from a victory over enemies and persecutors v. 3. So in Joel the fire devoureth before and the flame consumeth behinde the land from a garden of Eden becomes a desolate wildernesse yea and nothing shall escape them v. 3. and much more to the same purpose noting the utter destruction of the Jews and then Fear not O land be glad and rejoyce for the Lord will doe great things v. 21. Be not afraid v. 22. be glad ye children of Sion v. 23. and ye shall eat in plenty and be satisfied and praise the name of the Lord that hath dealt wondrously with you and my people shall never be ashamed v. 26. And it shall come to passe that whosoever cals upon the name of the Lord shall be delivered for in mount Sion and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord shall call These two then being the parts of that great and dreadfull day the destruction of the unbeleiving Jewes that stood out and persecuted and crucified Christ and Christians and the rescue of a remnant the persevering beleivers and John Baptist being the Prophet sent into the wildernesse like Elias to foretell this destruction and to preach Repentance for the averting of it there is little reason of doubting but that that Prophecy of Malachy was exactly thus fulfilled and that consequently this was the matter of the discourse of Elias and Moses with Christ though as in a vision somewhat obscurely and darkly delivered upon which the Disciples discerning this to be the day spoken of by Malachy but not discerning that Elias was yet come and so that that precedaneous part was yet fulfilled ask Christ this question why then 't is resolved on by all that Elias must first come first that is before this great and terrible day of the Lord which they now heard was approaching and had nothing to say against it but the known Scripture-prediction that Elias was first to â—ome That which hath been thus explained from this advantage of the Disciples question is indeed the very same with what Saint Luke the onely one of the four Evangelists that mentions any thing of this discourse of Elias and Moses with Christ relates of it c. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they related his exodus or going out which he should accomplish at Jerusalem which that it agrees perfectly with what hath here been said see Note on Luke 9. c. and 2. Pet. 1. c. And for this discourse Elias indeed and Moses were fit persons to be brought in in a vision to deliver it because Elias was he that call'd fire from heaven upon the enemies of God and so might fitly represent the destruction of enemies and Moses beside the destructions wrought on the Aegyptians and Pharaoh deliver'd the Israelites out of that thraldome and persecution indured there and so was fitly chosen to represent the deliverance and rescue of true patient persevering beleivers V. 11. Restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is rendred by Hesychius and Phavorinus to finish or perfect 'T is true indeed the ordinary books read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is a false reading as it is evident by that which it immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantive signifies perfection completion According to this notation of the word this would be the importance of the place he shall finish or perform establish settle all things both perform all that was prophesied of Elias at his coming and cloze and shut up the first state of the world that of the Mosaical oeconomy making entrance as an harbinger on the second that of the Messias In this sense it is that it is said that the law and the Prophets were untill John noting him to be the conclusion and shutting up finishing and closing that state and that was to be the office of Elias under whose name John was prefigured And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies Acts 3. 21. the establishing setling completing or fulfilling
commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is merciful or kind to those of their family Thus when Hesychius mentions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as hath been said the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greek termination which signifies bountiful or merciful he explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making these three words to have the same signification and so doth the Targum render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes that is good And so in this place the Master is said to be good because he gave to him that had been in the vineyard but an hour as much as was the wages of the whole day This though it were not matter of injury to them that had labour'd all day because they had the full hire for which they had contracted is yet matter of murmuring there v. 11. and indeed hath somewhat of difficulty in it how to reconcile it with Gods rewarding every man according to his works or actions which is everywhere said of God and his giving a more liberal harvest to him that soweth plentifully then to any that soweth lesse plentifully 2 Cor. 9. 6. The way of clearing this difficulty will be by observing that this Parable here used by Christ was a Parable used among the Jewes and therefore if any part of it were here unmention'd by Christ and briefly referr'd to by him the sure way will be to supply it by the Authors among them by whom 't is fully set down Now this is done by Gemara Hierosol Cod. Berachoth Of a King and labourers hired by him and one of them paid for a little time the whole dayes hire whereupon the rest of them grieve and murmure and say We have laboured all day and this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. hath not laboured above two houres of the day and say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath received his hire in peace that is the full hire of a day for that small time To these the Kings answer there is He in that two houres hath laboured as much as you have done all the day Here it is evident the account of the businesse is laid upon the superabundant diligence and earnestnesse of those that came late in which God though not tyed by contract as with the other but only by promise of giving them what shall be mee◠v. 47. that is dealing equitably with them thinks fit to reward through his mercifull interpretation and acceptance of it as richly as the whole dayes labour of the others And though the weight of the reason or answer here mentioned by Christ seem wholly to be laid upon the free will and liberality of the Lord v. 15. and not upon their superabundant diligence for the time that they were in the Vineyard yet is this other reason to be supposed here also being not by this excluded any more then Gods rewarding according to works is excluded by his being merciful when indeed David makes a close connexion between them Ps 62. 12. Thou Lord art merciful for thou rewardest every man according to his workes and 't is possible it might also be mentioned by Christ though for brevity it be not here set down And indeed this form of answer here used by Christ and set down by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repell and poze the disputer Is it not lawful c. Is thy eye evil c. is very fit to have been prooemial to this other of the equitablenesse of the payment in like manner as Rom. 9. 20 21. is preparatory to the fuller and more satisfactory answer v. 22. However this is clear that in Christs application of the Parable to his designed businesse this is more then intimated For the whole parable being briefly applied in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So the first shall be the last and the last the first the reason is distinctly annexed For or because many are the called but few the chosen Many of the called that is those that were hired and admitted into the vineyard are not the chosen that is are not thought fit to be rewarded at all by Christ which à majori concludes that some that came in later deserved as well as they that were first called in in the morning which cannot be but as saith S. Paul of himself by their labouring more abundantly for the time then they had done which were longer there V. 16. Called What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here and how it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is worth examining at large now once for all which therefore I shall set about The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament are proportionable one to the other and will mutually help to the understanding one the other If we look on them in the Apocrypha as we meet with them both in one place of the third book of the Maccabees it will prove a useful rise There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies guests invited to a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer and invocati in Plautus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office of inviting and entertaining them and Judith 12. 11. a banquet or invitation So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that was to invite and entertain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invitator in the Glosse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Noted In the Greek translation of the Canonical books of the Old Testament the word hath another notion as when those that were pitch'd on as special men by Adonijah to be of his party are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 1. 49. and v. 41. the called of Adonijah not because they had been invited by him to a feast but such as were call'd by his name that is such as adhered to him For so they that Absalom had pick'd out in the same manner to be his confidents are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred call'd men 2 Sam. 15. 11. So that hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are pitch'd on either to receive speciall favours or over and above to be employed in special trusts and the latter the special meaning of the word So Aristotle in his Oeconomickes l. 2. in the passage of Antimenes Rhodius where we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved officers where probably it must signifie special pick'd Artificers Besides this notation of the Greek from the Hebrew for calling there is another for celebrare to celebrate and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie celebrem as well as vocatum and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious famous sometimes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called
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 〈◊〉 〈◊〉
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
places mentioned Note on Ephes 5. c. Now from which of all these notions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken or because there are but two that can be competitors for it whether as it signifies favour or goodness is somewhat uncertain If it be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 favour mercy as it seems to be Ephes 1. 6. then it will agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour with God v. 30. And so Theophylact expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when he had first said thou that art favoured he addes by way of interpretation for thou hast found favour c. But some arguments there are to preferre the other notion 1. that Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good or gracious by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly pitching on that notion of it and perhaps where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent lovely person that doth all things with a grace it may be a false print for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that book is very full of such faults 2 ly Ps 18. 26. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the merciful thou shalt be merciful the Greek Scholiast reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the gracious thou shalt deal gratiously Thirdly this word is used once in the Son of Syrach c. 18. 17. and by us rendered rightly a gracious man Fourthly the word here is not only by the vulgar Latine rendred gratiâ plena full of grace or goodnesse but in like manner by the Syriack also And in this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious woman Prover 11. 16. as perhaps on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungratious 2 Tim. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of grace or goodnesse which phrase in Syriack and Chaldee signifies no more then very good or gracious so Act. 9. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a very good woman diligent laborious that wrought many good things v. 39. in a peculiar notion of the phrase good works for diligent in the calling see Note on Tit. 3. a. as among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of beauty signifies very handsome so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 14. full of goodnesse is very good and in Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 3. a man full of wisdome that is a very wise man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 5. an eminent believer And if the word be thus rendred 't is then a fit forme of a salutation such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ô most excellent Theophilus v. 3. Ib. Lord c. This speech of the Angels is by him delivered in form of a salutation see v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hail c. and so these words that immediately follow being part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutation seem most fitly rendred by way of prayer or benediction The Lord be with thee Blessed art thou c. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally used the Lord be with you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace be with you and the like formes of Christian salutation V. 39. In those daies The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these daies hath for the most part a peculiar signification differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those daies The latter signifies an indefinite time sometimes a good way off but the former generally denotes a certain time then present instantly then at that time so here that which is said of Maries going to Elizabeth was sure immediately after the departing of the Angel from her and therefore 't is said she rose up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very hastily So v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is immediately Elizabeth conceived so c. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is then at that point of time he went out to the mountain See c. 23. 7. c. 24. 18. Acts 1. 5. c. 11. 27. 21. 15. V. 67. Prophecyed To prophecy is a large word and besides the foretelling of future events which is the ordinary notion of it it signifies secondly to worke Miracles as when 't is said of Elisha's body that being dead it prophecyed Eccles 48. 14. referring to the miracle that it wrought in raising the dead body that was put into Elisha's grave 2 Kings 13. 21. thirdly to declare the will of God to any by revelation or mission from him Thus Sybilla l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will prophecy all things that are past present and to come Adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and first God commands me to say professing to doe it from God So the author of Synopsis Prophetiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any that receives knowledge from God of things past is called a Prophet So Chrysostome O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prophet is no more but an interpreter but that of God And Grammarians have observed that the word naturally signifies no more then this of speaking from or in the stead of another that is of God as a Proconsul is he that supplies the Consuls place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Poets were said to be the Prophets of the Muses as in Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Muse inspire and I will prophecy And in Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Prophets of the Muses that speak under them or as they are inspired and directed by them In which sense as Christs Prophetick office consisted in revealing the will of God to the world so all that have in any degree done the like are styled Prophets all that have taught men their duties towards God and Men Thus among the Heathens the Divines which told men what they ought to doe their Priests or religious persons were called Vates Prophets And even their Poets which ordinarily reprehended their vices are by S. Paul called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their owne Prophets Tit. 1. 12. For although of that Epimenides it be true that he is ordinarily by the heathens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine man and a Prophet and that his book is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oracles or Prophecies yet is this rather a confirmation of this use of the word Prophet fo◠those which teach men their duty for of this Epimenides saith Diodorus Siculus lib. 5. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine and Plutarch in Solon that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose and Aristotle Rhet. l. 3. c. 17. saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prophecyed not of things to come And thus Glaucus among the ancient Mythicall writers that directed men the way in their navigation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
pleased So when of Noah 't is said that he found grace in the eyes of the Lord Gen. 6. 8. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such as these whose uprightnesse of heart and sincerity though mix'd with much frailty and some sin for which there is no way of pardon but in Christ hath approved them to God and to these and none but these this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace on earth belongs And so this reconciliation of God to all penitent sinners all sincere faithful new creatures those whom God sees and ownes as such as it is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace upon earth toward men of his good-liking so is it next the glory of God mention'd in the former words the principal design of Christs coming into the world V. 35. A sword shall pierce That Mary the mother of Christ was put to death is the affirmation of Epiphanius l. 3. haer 78. contra Dicomarianitas and this place of Scripture said to be fulfilled by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was put to death according as it is written asword shall passe through thy soul also and so he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her glory is among the martyrs If she were not actually put to death some great sensitive affliction the sharpness of which is here compared to a sword and said to pass through her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her animal or sensitive soul is here certainly meant by it V. 37. Served God with fastings Of this Hanna 't is the testimony of Cyril of Jerusalem Cat. 10. that she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first title referres to her continence and widow-chastity for so many years having lived with an husband but seven years after marriage he in all probability dying at that time The 2d. to her devotion and strict observance of piety The 3d. not to a solitarie monial life as the Latine interpreter there falsly renders it but to such a strict observance of all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or austerity in fasting so often every week and attending of publick and private prayers so often every day and all this for the whole space of her ensuing life as was antiently observable among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or devout persons Thus did she take her self up from the cares and affaires of the world that she might have the full vacancy for the service of God and dayly frequented the Temple at the houres of prayer not that she did neither eat nor sleep or that in any respect she could be said to dwell there alwayes but that serving God there at all the set times of prayer and to prayer adding the weekly observances of fasting also she returned from those performances to her own house and there properly inhabited and this is enough to own that expression here that she departed not from the Temple i. e. forsook it not kept close to it at the set times though she was at her own house also at other times as the Apostles ch 24 53. are said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the Temple and Act. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing there which yet doth not note that they were never out of it but as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they continued unanimously constant in prayer and supplication not again that they did never intermit praying but that they were constant in the frequent dayly performances of that duty at the houres appointed for it V. 49. My Fathers businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to referre to the place where they found him i. e. in the Temple and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter his own Jo. 19. 27. signifies his own house as Ester 5. 10. and 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Thus the Syriack reads it and thus Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his temple So Chrysostom Hom. 52. in Gen. speaking of Abimelech driving Isaac out of his countrey askes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither drivest thou the righteous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do'st thou not know that whithersoever he shall happen to depart 't is necessary he should be in his Fathers house i. e. within his providence And Dionysius Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They found me in my house saith he by the prophet but in the Gospel I must be in those of my father i. e. in his house likewise So Titus Bostrensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in the Temple of God he said knew ye not that I must be in my fathers house See the learned Fullers Miscell p. 585. CHAP. III. 1. NOw in the fifteenth year of the reign of Tiberius Caesar Pontius Pilate being note a Governour of Judaea and Herod being Tetrarch of Galilee and his brother Philip Tetrarch of note b Iturea and of the region of Trachonitis and Lysanias the Tetrarch of Abilene Paraphrase 1. Procurator of Judaea and Herod Governour of that fourth division of the kingdom called Galilee 2. Annas and Caiaphas being the note c High priest the word of God came unto John the son of Zacharias in the wildernesse Paraphrase 2. Annas a chief priest being a man of principal authority among the Jews and Caiaphas placed by the Procurator in the Pontificate 3. And he came into all the countrey about Jordan preaching the baptisme of repentance for the remission of sins Paraphrase 3. to several parts of the coasts that were nigh Jordan Bethabara Ioh. 1. 28. Aenon Ioh. 3. 23. and by that means all the region about Iordan came to hear him and he warned all the people to repent and be baptized of him to come in as proselytes of his that so their sins might be forgiven which would otherwise bring certain destruction on them 4. As it is written in the book of the words of Esaias the prophet saying The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight 5. Every valley shall be filled and every mountain and hill shall be brought low and the crooked shall be made streight and the rough wayes shall be made smooth Paraphrase 4 5. There shall come a cryer or herauld or harbinger of the Messias in the wildernesse to fit men by repentance for the receiving of Christ and part of his proclamation shall be in these words Every valley c. which may figuratively import the peculiar quality of the Gospel of Christ which was to work upon the poor in spirit and exalt them to a participation of the greatest priviledges which none of the higher loftier spirits were capable of till they were humbled and brought down from their heights but literally they may seem to foretel the terrible destruction which should shortly come upon this people for their impenitence the plaining of the land for the coming of the Roman army see note on Mat. 3. c. and
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
for a roll or instrument or indenture wherein Christ undertakes in writing under his hand as it were to doe Gods will or that which God requires of him by way of office And Theophylact who explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roll After the manner of these rolls or bills were their books and other writings rolled up when they would shut them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the books of the law folded up saith R. Eliezer in Gemar Sanhed c 7. and opened by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or unrolling and then again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolled up as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolling it up v. 20. which the Hebrewes ordinarily expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he folded up the book or roll that is shut it up Joma c. 7. § 1. CHAP. V. 1. AND it came to passe that as the people pressed upon him to heare the word of God he stood by the lake of Gennesareth Paraphrase 1. the sea of Galilee Mat. 4. 18. or lake of Tiberias See note on chap. 3. c. and on Mat. 14. e. 2. And saw two ships standing by the lake but the fishermen were note a gone out of them and were washing their nets Paraphrase 2. And saw two boats one belonging to Andrew and Simon Mat 4. 18. 'tother to Zebedee and his sons James and John and the fishermen having made an end of fishing for that time had carried out their nets and cleansed them meaning not to let them down 〈◊〉 use them any more 3. And he went into one of the ships which was Simon 's and prayed him that he would thrust out a little from the land and he sat down and taught the people out of the ship 4. Now when he had left speaking he said unto Simon Launch out into the deep and let down your nets for a draught 5. And Simon answering said unto him Master we have toiled all the night and have taken nothing neverthelesse at thy word I will let down the net 6 And when they had this done they enclosed a great multitude of fishes and their net brake 7. And they beckned unto their partners which were in the other ship that they should come and help them And they came and filled both the ships so that they began to sink Paraphrase 7. both the boats with the weight of the fish sunk into the water discernibly and were in danger to be lost 8. When Simon Peter saw it he fell down at Jesus knees saying Depart from me for I am a sinfull man O Lord. Paraphrase 8. My sinnes make me uncapable of receiving benefit from thy miracles this great miracle of the fish being ready to drown the boat and to become destructive to me I beseech thee go out of the ship 9. For he was astonished and all that were with him at the draught of fishes which they had taken Paraphrase 9. This he spake not out of a desire to be rid of his company but out of a great sense of his own unworthinesse and a great dread and amazement wrought in him by the miracle 10. And so was also James and John the sons of Zebedee which were partners with Simon And Jesus said unto Simon Fear not from henceforth thou shalt catch men Paraphrase 10. thou shalt be a fisherman no longer thy trade shall be changed into a more honourable that of catching so as to keep alive and not as in hunting and fishing c. it is ordinary to kill what is caught by thee thou shalt catch men and by so doing preserve them to all eternity 11. And when they had brought their ships to land they forsook all and followed him Paraphrase 11. all foure of them 12. And it came to passe when he was in a certain city behold a man full of leprosie who seeing Jesus fell on his face and besought him saying Lord if thou wilt thou canst make me clean Paraphrase 12. recover me from my foul disease 13. And he put forth his hand and touched him saying I will be thou clean And immediately the leprosie departed from him Paraphrase 13. And he did but touch him and speak the word 14. And he charged him to tell no man but go and shew thy self to the priest and offer for thy cleansing according as Moses commanded for a testimony unto them Paraphrase 14. But said he go c. See note on Mat. 8. d. 15. But so much the more went there a fame abroad of him and great multitudes came together to hear and to be healed by him of their infirmities 16. And he withdrew himself into the wildernesse and prayed Paraphrase 16. did oft go aside into places of solitude 17. And it came to passe on a certain day as he was teaching that there were Pharisees and doctors of the law sitting by which were come out of every town of Galilee and Judaea and Jerusalem and the power of the Lord was present to heal them Paraphrase 17. on one of those dayes besides his customary going out to some privacy for prayer he spent some time in teaching or expounding the Scriptures to them and there were present many Pharisees and Doctors of their law and divers others coming from the parts of Galilee c. and he exercised his divine power in healing those that thus came unto him from all parts to that purpose 18. And behold men brought in a bed a man which was taken with the palsie and they sought means to bring him in and lay him before him 19. And when they could not find by what way they might bring him in because of the multitude they went up on the house top and let him down through the tiling with his couch into the midst before Jesus 20. And when he saw their faith he said unto him Man thy sins are forgiven thee Paraphrase 20. Mat. 9. 2. 21. And the Scribes and the Pharisees began to reason saying Who is this which speaketh blasphemies Who can forgive sinnes but God alone Paraphrase 21. This is sure a blasphemer making a God of himself for none but such can forgive sinnes 22. But when Jesus perceived their thoughts he answered and said unto them What reason ye in your hearts Paraphrase 22. What ground have you for this dispute beginning in your hearts and express'd by your tongues v. 21. 23. Whether is easier to say Thy sins be forgiven thee or to say Rise up and walk 24. But that ye may know that the son of man hath power upon earth to forgive sins he said unto the sick of the palsie I say unto thee Arise and take up thy couch and go into thine house Paraphrase 23 24. Is it blasphemy for him that is endued with divine power and can cure all diseases with his word to forgive sins also The one ye shall see me able to do And why may I not then freely and without injury to any do the other also see Mat. 9. 6. whereupon
sense ch 5. 14. From this there is also a third sense of the word but lighthly changed from the second to signifie perspicuity of speech as that is opposite to darknesse or parabolicall expressions when the matter is free and not involved or obscured by words So Joh. 10. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us plainly as that is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold them in suspence So Joh. 11. 14. having said Lazarus sleepeth which was a figurative and withall equivocall speech he then speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plain words Lazarus is dead So again c. 16. 25. and 29. in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in parables So 2 Cor. 3. 12. we use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great plainness that is perspicuity of speech in opposition to the veile over Moses's face the obscurity of the Old Testament v. 13. Fourthly it signifies speaking in any assembly in a Declamatory way of oration speaking to the people Thus doth Phavorinus define 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a going into the midst of the assemby to speak unto the people on any occasion And this saith he according to the making of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Act. 9. 27 28. and 14. 3. and 18. 26. and 19. 8. will be paraphrased literally saith he from that of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come and stand or speak in the midst of an assembly Thus is it Mar. 8. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake it in the hearing of the people Thus in the 13. v. of this chapter no man spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publickly by way of harangue to the people No man so interposed either for or against him and v. 26. behold he speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publickly and so c. 18. 20. I speak to the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in publick assemblies Lastly it signifies authority so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also power authority Thus I conceive it signifies in these books whensoever the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in is joyned with it Thus Act. 4. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak the word with authority and v. 31. they spake it with authority being back'd with the power of miracles v. 30. So Eph. 6. 19. that speech may be given me to open my mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority as when 't is said of Christ that he taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 7. 29. as one that had authority so Col. 2. 15. where speaking of Christ as a Conquerour he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made open shew of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority as one that triumphed over them And so sure 't is here when his kindred not believing in him v. 5. first finde fault with him for doing his miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more private place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome accusing his timidity and also suspecting the things that he had done as not truly done doubting whether they were true miracles or no and thereupon advise him to goe up to Jerusalem to the feast and doe them there then adde as looking on the authority which they thought he sought for among the people or wishing that he would look after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where none of the four former notions will be agreeable to it and therefore must be rendred in the fifth No man doth any thing in secret and desires to be in authority Of this S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adding that phrase signifies love of glory either that they thought he desired to be followed and magnified among men to be a great Rabbi among the people or else that they desired it for him Thus also in the Accusative case with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems to signifie Heb. 10. 19. where the Christian is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is liberty authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Holies as the Priest had typically under the Law so Eph. 3. 12. In whom we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is liberty and accesse or liberty to come freely not confidence for that is after express'd by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 3. 13. when the Deacon ascends to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is higher degree of Bishop he is said to acquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great power in the faith authority in the preaching of the Gospel or in the Church of God so Theophylact expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become more honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dignity or degree of Presbyter or Bishop V. 20. Thou hast a devill All sorts of diseases were in those days brought on men sometimes by the devil and so generally they that are brought to Christ for cure are said to be possess'd see Note on Mat. 17. c. but especially those who were more strangely affected without any visible cause of it were generally thought to suffer this from the devils getting power to possesse them and of this sort especially mad men such the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 8. 28. appear to be by their raving temper there who being not discernibly sick or ill affected did yet behave themselves as if they were in some strong distemper which is oft an effect of disease or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore were by them thought to be possess'd by some evill spirit So in Just Mart. Apll. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are possess'd are by all men called mad So c. 10. 20. 't is plainly said He hath a devill and is mad and Mat. 11. 18. V. 22. Therefore 'T is to be observed that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Gospels so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this is a particle of transition otherwise unsignificant serving only for passage not to import any causality And the same is here to be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of this verse which is only a form of proceeding in the present discourse and might be rendred To this purpose you may observe that which followes being an account of the lawfulnesse of working cures on the Sabbath day and not the concluding this from the former as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause or therefore literally would import But 't is possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here might be the conluding of the former verse and the reading thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye wonder or are angry with me for this so Theophylact reads it But this is a conjecture V. 35. Dispersed among the
Gentiles The Jewes were dispersed before this time in severall places among the Gentiles some in Europe others in Asia those in Europe had their chief assembly at Alexandria and there the Septuagints translation of the Bible into Greek was in use and thence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion of the Hellenists And of these there were many also in Jerusalem which used the Septuagints translation being thus skilled in the Greek tongue and these living not in Greece are yet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 1. Hellenists because they used the Greek language and the Septuagints translation whereas others are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews see Note on Acts 6. a. The Asian dispersion is mentioned 1 Pet. 1. 1. and had Babylon for their Metropolis and used the Targum or Chaldee paraphrase of Onkelos in their Synagogues Of these two dispersions see Rev. 12. 14. V. 37. The feast This feast was the feast of Tabernacles and that is sometimes by the Hebrews called without any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast as in Cod. Middoth c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they carry a vessell of water through them that is through the water gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrifice of the feast and Joma c. 2. § 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast there was in the hand of one a pot of water for so that Rabinicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Athenaeus l. 2. signifies a sort of pots so called saith he from the name of a King Seleucus now it was the custome in that feast of Tabernacles to offer up water unto God to denote the blessing of rain which they then prayed for as of speciall use against the approaching seed time as at the Passover they offered an Omer to obtain from God his blessing on their harvest and at Pentecost their first-fruits to obtain from God his blessing on the fruits of the Trees see Rab. Levi ben Gersom on 2 Sam. 23. 16. These waters which they thus offered they drew out of Siloah and brought them into the Temple with the sound of the Trumpet and offered them with singing of voyces and instruments And in relation to these customes of the Jewes at that feast Christ here is said to have cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a loud voyce supplying the sound of the Trumpet a voice of proclaiming as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are but severall variations of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying If any man thirst c. taking occasion from their custome of drawing water out of Siloah to excite the people to fetch and draw from him as from a true fountain all the gifts of the Spirit which may tend to the fitting them for a divine heavenly plantation V. 38. Out of his belly It was ordinary at fountains or springs of water to build receptacles or vessels of stone or wells and in the midle thereof that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the belly here and in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7. 20. to have pipes or cisterns Prov. 5. 15. through which the water passes and comes out by Cockes c. And thus shall it be with every believer he shall be so filled with the Spirit of God as a spring of water that it shall out of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all one Mat. 12. 40. and both answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break forth continually into his actions V. 49. This people which knoweth not the law Among the Jews there were 1. the Doctors of the Law the wisemen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writings and law being all one both equally the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the book of the Law by which the Syriack render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writings v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wholy writings 2 Tim. 3. 15. the expounders of the Scripture and 2 ly studiosi legis those that studied the law disciples or as the Hebrews called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scholars of the wisemen and such an one they style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a companion of wisemen who is not yet a Rabbi or teacher cannot be called Doctor noster excellens our excellent Doctor but the next degree to one one of the sons of the Prophets or as the Targum renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companions Ezech. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their brethren that is such as are of the same society or fraternity with the excellentissimus doctor noster and 3 ly the people of the earth the illiterate man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the many and these are noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this rout or multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which knoweth not the law V. 52. Out of Galilee ariseth no Prophet That Galilee was vnder a reproach among the Jews appears c. 1. 46. And as there 't is said that no good could come out of Nazareth so here that never any Prophet came out of Galilee But upon search it seems to appeare that the Pharisees here were too large in their observation of reproach for though it happened not often yet of Jonah we find that he was of Gath Hepher 2 King 14. 25. that was a town of the Tribe of Zebulun Josh 19. 13. and consequently in Galilee Isa 9. 1. and this Jonah prophesyed in the time of Joash when he was oppress'd by the Syrians that by his son Jeroboam the kingdome should be delivered out of their hands 2 King 14. 25. 26. and was afterwards sent to Nineve Jonah 1. 1. V. 53. And every This verse and the eleven first verses of c. 8 the whole story of the woman taken in the act of adultery are wholly omitted in many ancient copies S. Chrysostome leaves it out so doth Nonnus and Theophylact and the Syriack interpreter and Euthymius saith that none of the ancients have taken notice of it in their expositions of the Gospel Maldonate who strives for it to make good the Trent Canon doth yet confesse that of all the Manuscript Greek copies none have it but only one with Leontius's Comment and that in that also it is dash'd out with a pen and omitted by the Commentator that it is not in the most ancient copy of the Vaticane that none of the 23 authors in the Catena mention it And in the end of the third book of Eusebius Eccl. Hist we have these words speaking of Papias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath related another story of a woman accused to Christ of many sins which the Gospel according to the Hebrews contains implying it not to be in any of the four Gospels Other later
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
these goe their way Paraphrase 8. let my disciples all but my self be dismist or not apprehended 9. That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none Paraphrase 9. And by this means that speech of his see ch 17. 12 15. had another beside the ordinary completion that no one of his disciples was cut off with him 10. Then Simon Peter having a sword drew it and smote the high priests servant and cut off his ear the servants name was Malchus 11. Then said Jesus unto Peter Put up thy sword into the sheath the cup which my Father hath given me shall I not drink it Paraphrase 11. This ought not to have been done by thee shall I not suffer patiently without resisting what my heavenly Father hat h determined I shall suffer 12. Then the band and the captain and officers of the Jewes took Jesus and bound him 13. And led him away to Annas first for he was father-in-law to Caiaphas which was the high priest that same year 14. Now Caiaphas was he which gave counsell to the Jewes that it was expedient that one man should die for the people Paraphrase 14. This was that Caiaphas who spake those words in the Sanhedrim as they were consulting about Christ ch 11. 50. 15. And Simon Peter followed Jesus and so did another disciple That disciple was known unto the high priest and went in with Jesus into the palace of the high priest Paraphrase 15. John 16. But Peter stood at the dore without Then went that other disciple which was known unto the high priest and spake unto her that kept the dore and brought in Peter Paraphrase 16. John who 17. Then saith the damosell that kept the dore unto Peter Art not thou also one of this mans disciples He saith I am not 18. And the servants and officers stood there who had made a fire of coales for it was cold and they warmed themselves and Peter stood with them and warmed himse 19. The high priest then asked Jesus of his disciples and of his doctrine 20. Jesus answered him I spake openly to the world I ever taught in the Synagogue and in the Temple whither the Jewes alwaies resort and in secret have I said nothing Paraphrase 20. publickly before an assembly see note on c. 7. a. 21. Why askest thou me Aske them which heard me what I have said unto them behold they know what I said 22. And when he had thus spoken one of the officers which stood by struck Jesus with the palme of his hand saying Answerest thou the high priest so Paraphrase 22. One of the Apparitors or Serjeants that were there thinking himself authorized to doe it by the judgment of Zelots struck Jesus as one that had violated the sanctity of the high priest 23. Jesus answered him If I have spoken evil bear witnesse of the evil but if well why smitest thou me Paraphrase 23. Jesus answered him If there were any ill in my speech accuse me and prove it but if there were no crime in me why dost thou strike me 24. Now Annas had sent him bound unto Caiaphas the high priest 25. And Simon Peter stood and warmed himself they said therefore unto him Art not thou also one of his disciples He denied it and said I am not Paraphrase 25. And in Caiaphas's hall Simon 26. One of the servants of the high priest being his kinsman whose ear Peter cut off saith Did not I see thee in the Garden with him 27. Peter then denied again and immediately the cock crew 28. Then led they Jesus from Caiaphas unto the hall of judgement and it was early And they themselves went not into the judgement hall note b lest they should be defiled but that they might eat the Passeover Paraphrase 28. legally polluted by being present among the heathen or Roman souldiers which being a legal pollution would make it unlawful for them to eat the Passeover 29. Pilat then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactor we would not have delivered him up unto thee 31. Then said Pilate unto them Take ye him and judge him according to your law The Jews therefore said unto him note c It is not lawful for us to put any man to death Paraphrase 31. Do ye take him and proceed with him according to your own laws But they replied You know that we cannot proceed in a capital matter according as our laws require the power of punishing capitally being taken away from us by the Romans 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die Paraphrase 32. Jesus had foretold that he should be lifted up or crucified which was a Roman punishment This prediction of his was now to be fulfilled and to that tends the Jews saying that the power of putting men to death was taken from them and was onely in the power of the Roman Procurator 33. Then Pilat entred into the judgement hall again and called Jesus and said unto him Art thou the King of the Jews 34. Jesus answered him Sayest thou this thing of thy self or did others tell it thee of me Paraphrase 34. Dost thou ask this question for thine own satisfaction or as a crime laid to my charge by the Jews 35. Pilate answered Am Ia Jew Thine own nation and the chief Priests have delivered thee unto me What hast thou done Paraphrase 35. Can I know what the Jews out of their books and prophecies expect and promise themselves The Jews have laid this to your charge that you pretend to be their King What have you done to give occasion to this charge 36. Jesus answered My kingdom is not of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence Paraphrase 36. In answer to Pilat's question v. 33. Jesus said I pretend not to nor aime at any earthly kingdom If I did I should engage my followers in a military manner to assist me as their King and defend me from being delivered into the Jews power but now by the contrary as appears by the reproof of Peter ver 11. it appears that I do not pretend to any such earthly kingdom 37. Pilate therefore said unto him Art thou a King them Jesus answered Thou sayest that I am a King To this end was I born and for this cause came I into the world that I should bear witnesse unto the truth Every one that is of the truth heareth my voice Paraphrase 37. It is as thou sayest I am a King I was born in humane flesh to this end namely to be a King Luk. 1. 32. and for this cause came I into the world see note on c. 1. a that I should testifie the truth of God
flesh his entring on his kingdome and as a branch of that his coming to be avenged on his crucifiers Matth. 24. 1. so the last daies here signifie peculiarly the time beginning after the Resurrection and Ascension of Christ as here appears by the powring of the Spirit and the prodigies ver 19. before the great and terrible day of the Lord ver 26 that is this destruction of Jerusalem So 2 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last daies that is not long after the Resurrection of Christ should come those hard times to wit before the destruction of the Jewes and so in the latter times 1 Tim. 4. 1. So Hebr. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the Messias and 1 Cor. 10. 11. we that is Christians on whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the ages are come So Jam. 5. 3. speaking of the wealthy Jewes he saith that they have treasured up their wealth as fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against the last daies that is against those times of destruction when their wealth should but doe them mischief mark them out for prizes and preyes before other men So 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last time noting no question that time then at hand wherein the incredulous Jewes should be destroyed and the believers rescued out of their persecutions and dangers which is there denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance ready to be revealed according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned Lu. 13. 23. a. and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. after a little time yet of temptations or sufferings So again for the time of Christ in generall 1 Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2 Pet. 3. 3. and Jude 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the more speciall sense that there should be Atheisticall scoffers that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers and to rescue the Christians from their persecutors So 1 Joh. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the last hour to the same sense of that approaching judgment which was then yet neerer at hand And all this taken from that prophecy of Moses Deut. 31. 29. Evil will befall you in the latter daies In reciting this parcell of Joels prophecy it may not be unworthy our notice that where the Prophet mentions the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible day of the Lord the Hebrew word being regularly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and accordingly 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearfull and so by the Syriack also yet the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous or notable as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to behold to observe so Deut. 1. 19. where the Hebrew hath that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible wildernesse the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious or notable so 2 Sam. 14. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made me afraid they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see me as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet from them Saint Luke here reteines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and conspicuous or notable The account of this is cleer 1. because those for whose use he wrote this book made use of the LXXII for whom therefore he was to recite it as there he found it 2. because this Greek did very fully expresse what was designed in the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observable notable illustrious being perfectly applicable to fearfull as well as gratefull appearances and when it is so expressing the great terriblenesse and dreadfulnesse of them V. Paines of death The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord or band and a pang especially of women in travail Hence the Septuagint meeting with the word Psal 18. 2. where it certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords or bands have yet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and so again 1 Kin. 20. 31. and in other places and from their example here S. Luke hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pains or pangs of death when both the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden fast doe shew that the sense is bands or cords V. 38. Gift of the Holy Ghost What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost signifies in relation to the persons that here are spoken to as many as should now repent and believe on Christ is apparent by the processe of the story There were that day three thousand which received the faith of Christ ver 41. and these associated and joyned themselves with the Apostles ver 42. and that in a wonderfull charitable manner had all things common c. ver 44. In the third chapter the Apostles work that cure on the impotent man and on that occasion preach Christ to the Jewes again and chap. 4. the Sanhedrim c. apprehend them and upon consultation dismisse them again and they return to their auditors the believers foremention'd ver 23 24. And they blessing and praising God and applying the Psalmists predictions to their present condition and praying to God for his powerfull assistance to propagate the Gospel it follows ver 31. that as they prayed the place was shaken in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles and they were all filled with the holy Ghost that is certainly all the believers foremention'd not the Apostles who were thus filled before And so this promise of S. Peters was punctually fulfill'd upon them What the effect of this gift was among them is no farther there set down then that they spake the word of God with boldnesse that is they were wonderfully confirmed by this means in their assurance of the truth of the Gospel and so making no question of the truth of what they had learn't from the Apostles they spake of it among themselves and to others with all cheerfulnesse and confidence despising the terrors of the Jewes as they did their worldly possessions ver 32. and continuing that high pitch of charity which had before been observed to be among them chap. 2. 44. And so thus farre this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers formerly Baptized in the faith and Christian practises which they had received but this no doubt then attended with other extraordinary gifts of the holy Ghost in respect of which they are there said to be fill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the holy Ghost And then the onely difficulty will be what kind of gifts these were whether inward or outward For both these are promised indefinitely to believers
And apprehended and brought them to the captains of the bands of Roman souldiers see note on Lu. 22. g. telling them that these men being Jewes under which name they contained Christians also not discerning the difference between them and teaching a religion contrary to theirs prohibited by the Roman lawes which permitted the practise of no worship but what was approved by the Senate did much disquiet and disturb the city which was a Roman colony v. 12. and being partaker of the privileges of the city of Rome see note on ch 22. e. was to be governed by the Roman lawes 22. And the multitude rose up together against them and the magistrates note c rent off their clothes and commanded to beat them 23. And when they had laid many stripes upon them they cast them into prison charging the gaoler to keep them safely 24. Who having received such a charge thrust them into the inner prison and made their feet fast in the stocks 25. And at midnight Paul and Silas prayed and sang praises unto God and the prisoners heard them 26. And suddenly there was a great earthquake so that the foundations of the prison were shaken and immediately all the dores were opened and every ones bands were loosed 27. And the keeper of the prison awaking out of his sleep and seeing the prison dores open he drew out his sword and would have killed himself supposing that the prisoners had been fled 28. But Paul cried with a loud voice saying Doe thy self no harm for we are all here 29. Then called he for a light and sprang in and came trembling and fell down before Paul and Silas 30. And brought them out and said Sirs what must I doe to be saved Paraphrase 30. And brought them out of the inner prison v. 24. and said Sirs I see and acknowledge that the doctrine taught by you is the truth of the eternall omnipotent God thus testified by him by miracles which therefore all are bound to receive that will be saved Tell me I beseech you what I must doe to be capable of that salvation 31. And they said Believe on the Lord Jesus Christ and thou shalt be saved and thine house Paraphrase 31. And they told him that the receiving and embracing the doctrine of Christ and regulating his life according to it was that which was required of him and his family 32. And they spake unto him the word of the Lord and to all that were in his house Paraphrase 32. And they preached the Gospel to him 33. And he took them the same houre of the night and washed their stripes and was baptized he and all his straightway Paraphrase 33. used the best remedies he could to asswage the pain and heale the wounds and sorenesse that remained from their scourging 34. And when he had brought them into his house he set meat before them and rejoiced believing in God with all his house 35. And when it was day the magistrates sent the serjeants saying Let those men goe 36. And the keeper of the prison told this saying to Paul The magistrates have sent to let you goe now therefore depart and goe in peace 37. But Paul said they have beaten us openly uncondemned being Romans and have cast us into prison and now doe they thrust us out privily nay verily but let them come themselves and fetch us out 38. And the serjeants told these words unto the magistrates and they feared when they heard that they were Romans 39. And they came and besought them and brought them out and desired them to depart out of the city Paraphrase 39. And they came and brought them out of the gaolers house which was now their prison v. 34. and gave them very fair words and attended on them out of the prison 40. And they went out of the prison and entred into the house of Lydia and when they had seen the brethren they comforted them and departed Paraphrase 40. And from the prison they went to the house of Lydia and having spent some time in confirming the Christians see note on Joh. 14. b. they went out of Philippi Annotations on Chap. XVI V. 13. Where prayer was That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a place set apart or accustomed for the service of God there is little question so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 building Oratories in the 3. book of Maccah and so perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Lu. 6. 12. And from the ordinarinesse of that use of the word for praying places it is that Juvenal hath made use of it for a begging place or a corner or porch where beggers meet in qua te quaero proseucha and Cleomedes l. 1. c. 1. speaking of some strange words and forms of speech used by Epicurits saith they are such as are fetch'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fetch'd from the middle of a proseucha from those that use to begge there certain Jewish obsolete words or phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more humble than those that creep on the ground As for that of Oratories which is the Scripture acception of the word we find mention of them in Josephus in his life p. 645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all brought into an oratory a great house saith he able to contain a great multitude and so soon after again and again The custome of building such is said to come from the fact of Isaac Gen. 24. 62 63. where 't is said that he went out into the field to a well to pray saith the Chaldee paraphrase and therefore they built these proseuchae in fields for the most part near fountains or rivers or brooks sides which the Idolaters imitated Isa 57. 6. and such perhaps it was where they prayed ch 21. 5. a little way without the city and upon a shore or on mountains as that Lu. 6. which the Idolaters imitated also Now that this here was such an one will appear not onely by that which is here said of Paul that he sate down and spake to the women making it a place not to pray but to preach but also by the expresse words of Epiphanius t. 2. l. 3. c. 80. There were saith he antiently some places of prayer without the city both in Judaea and among the Samaritans and there is a place of prayer in Shechem which is now called Neapolis without the city c. Which is neer this very place which is here spoken of v. 1. Besides the Syriack is distinct and punctuall in rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house of prayer All the difficulty will be what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here added The Syriack reads because there seemed to be an house of prayer and so the ancient Greek and Latine MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be interpreted either that there was an oratory there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and videri are oft but expletives see Note on Mat. 3. e. or else
The doctrine which we received had nothing in it of the holy Ghost 3. And he said unto them Unto what then were ye baptized And they said Unto John's baptisme Paraphrase 3. And he said How can that be when the Christian baptisme is in the name of the holy Ghost To which they replied that John's baptisme was all that they had received 4. Then said Paul John verily baptized with the baptisme of repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus Paraphrase 4. And Paul knowing that they by John his baptisme had implicitely acknowledged Christ under the title of he that comes after and had promised to repent and reform their lives he explicitely taught them the whole doctrine of Christ and of the holy Ghost also 5. When they heard this they were baptized in the name of the Lord Jesus Paraphrase 5. And they presently received and believed it and were received in as Christian Proselytes in the name of the Father and the Son and the holy Ghost 6. And when Paul had laid his hands upon them the holy Ghost came on them and they spake with tongues and prophesied Paraphrase 6. After this Paul by imposition of hands and benediction gave them confirmation by which means the holy Ghost came on them and therewith gifts of tongues and some other extraordinary gifts of the holy Ghost the same which came as upon the Apostles at the descent of the holy Ghost ch 2. so on divers others after see c. 10. 44. 7. And all the men were about twelve 8. And he went into the synagogue and spake boldly for the space of three moneths disputing and perswading the things concerning the kingdome of God Paraphrase 8. And he went and preacht the Gospel in the synagogues that were at Ephesus to the Jewes for the space of three moneths labouring to convince them 9. But when divers were hardened and believed not but spake evil of that way before the multitude he departed from them and separated the disciples disputing daily in the note a school of one Tyrannus Paraphrase 9. But when in stead of being convinced he saw them in an obdurate refractary manner not onely reject the Gospel but speak of it contumeliously in publick before the people he left them and took those that were converted by themselves and instructed them daily in a place which was used to entertain scholars privately 10. And this continued by the space of two years so that all they which dwelt in Asia heard the word of the Lord Jesus both Jewes and Greeks Paraphrase 10. And doing thus for the space of two years all the inhabitants of the Proconsular Asia both Jewes and Proselytes had in that space the Gospel preacht to them 11. And God wrought speciall miracles by the hands of Paul Paraphrase 11. And many extraordinary miracles were wrought by Paul through the power of God among them 12. So that from his body were brought unto the sick handkerchiefs or note b aprons and the diseases departed from them and the evil spirits went out of them Paraphrase 12. For he did not onely cure them which came to him but by his touching of linen clothes and sending them to such as were sick or possest with devils they were cured immediately 13. Then certain of the vagabond Jewes exorcists took upon them to call over them which had evil spirits the name of the Lord Jesus saying We adjure you by Jesus whom Paul preacheth Paraphrase 13. And some of the Jews that went about to cure diseases and cast out devils see note on Mat. 12. g. tried to cast them out by using the name of Jesus Christ 14. And there were seven sons of one Sceva a Jew and chief of the priests which did so Paraphrase 14. one of the chief of the families of the Priests see note on ch 4. a. 15. And the evil spirit answered and said Jesus I know and Paul I know but who are ye Paraphrase 15. But the devil would not obey them as not coming with any authority from Christ which had given it to Paul 16. And the man in whom the evil spirit was leaped on them and overcame them and prevailed against them so that they fled out of that house naked and wounded Paraphrase 16. But made the man that was possess'd fall violently upon them which accordingly he did and was too hard for them all and tore off their clothes and wounded them and made them run away 17. And this was known to all the Jewes and Greeks also dwelling at Ephesus and fear fell on them all and the name of the Lord Jesus was magnified Paraphrase 17. And this accident being made known to the Jewes and natives of Ephesus wrought very much upon them and brought many to the faith of Christ 18. And many that believed came and confessed and shewed their deeds Paraphrase 18. And they that were thus wrought on came many of them to the Apostles and told them the actions or courses of their former lives to know how agreeable they were to the faith that so they might forsake or continue in them 19. Many also of them which used note c curious arts brought their books together and burned them before all men and they counted the price of them and found it fifty thousand note d pieces of silver Paraphrase 19. And many that had studied and practised Magick and sorcery brought out and publickly burnt their books though they were of a very high value 20. So mightily grew the word of God and prevailed Paraphrase 20. Of so great authority was the word of God the Gospel of Christ as it was now preach't by Paul among the Ephesians and those of Asia 21. After these things were ended Paul purposed in the Spirit when he had passed through Macedonia and Achaia to goe to Jerusalem saying After I have been there I must also see Rome Paraphrase 21. After this Paul resolved or determined with himself in his passage 22. So he sent into Macedonia two of them which ministred unto him Timotheus and Erastus but he himself stayed in Asia for a season Paraphrase 22. And sending into Macedonia two of his assistants that went with him and were ready to doe whatsoever he appointed them viz. Timothy and Erastus see note on Joh. 20. b. 23. And the same time there arose no small stirre about that way Paraphrase 23. a great stirre was raised among them of Asia about the doctrine of the Gospel 24. For a certain man named Demetrius a silver-smith which made note e silver shrines for Diana brought no small gain unto the crafts-men 25. Whom he called together with the workmen of like occupation and said Sirs ye know that by this craft we have our wealth Paraphrase 24 25. For one Demetrius a silver-smith that dealt in making of little cabinets of silver with the image of Diana in them had a
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.
and so what they did in that kind they did not willingly as 't is here said but in obedience to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Devil that had gotten such authority among them and kept them in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slavery or servitude of corruption doing it in obedience to his commands Thus doth Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us of Carpocrates that it was his avow'd doctrine that there was no other way of escaping or appeasing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly princes as they called them but by paying them their dues by all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnatural filthinesse And we know 't was most ordinary among the heathen to have sacrificing of men and devoting them prescribed ad pacanda numina to appease those false gods Thus are men said to be caught and held in the snare of the Devill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken alive or captive by him 2 Tim. 2. 26. which concludes them in the state of slaves and servants forever after till by repentance and reformation they get out of it And there is no circumstance in the whole Context that renders this improbable to be the meaning of it but on the contrary this subjection from whence they hope to be delivered is opposed to that freedome which Christ gives and that is from the hands of enemies Luk. 1. 74. that is from Satan c. who may therefore be resolved to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that subjected them That which hath enclined interpreters to apply it to God is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope which followes it being not imaginable that the Devill should subject them thus in hope c. But that seems to be a mistake the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope belonging to the end of the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waites in hope all the rest of the 20 th v. being read in a parenthesis as the reason of their waiting v. 19. Secondly the resolving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature signifies the other creatures of God beside man but that hath been shewed to be a mistake also Noted Ib. Vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity hath a double notion one as it referres to the heathen Idols which being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine or vanities Act. 14. 14. and so vanity here is all their ignorant filthy Idol-worship and so 't is Eph. 4. 17. where he warneth them not to walk as the rest of the Gentiles do in the vanity of their own minde and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they grew vain Rom. 1. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine by nature in the Book of Wisdome speaking of that popular custome of Idolatry that had generally over-run them all and so 2 Pet. 2. 18. Another notion of the word there is as it is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched miserable And both these may seem to be here put together as the course of the Gentiles was an idolatrous villanous and withall an unhappy wretched course to which the Devill had brought them and God in his just judgements had delivered them up for their despising the light of nature of which some of them were so sensible viz. those that by study of Philosophy or travail into Aegypt where they might hear of the worship of the true God came to any knowledge of the truth that they express'd their dislike of their own wayes and their desires to be rid of these so great burthens that thus press'd down their Soules Thus did Porphyrie and others lament the impurities of their natures which they found within themselves and set up a speciall project and pursuit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgatives and when other helps failed made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magick and sorcery to that end consulted with the Devill to help to make them pure and this as discerning this want of purity to be utterly destructive of that true happiness which as rationall creatures they could not but seek after And in this respect it is that here 't is said of these heathens that they were thus subjected not willingly but through Satan's malice and God's just judgements upon them and yet had some kinde of dark hope that they should have some means allow'd of rescuing them and so did in a manner expect Christ and waite for a reversion of the Gospell when the Jewes had done with it and so as 't is observable in the Acts when he was preach'd unto them and the Jewes together did more readily and universally receive him then the Jewes did V. 21. Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes those abominable unnaturall uncleannesses which the Gentiles were guilty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 4. the corruption through lust which was in the world the unnaturall lusts among the Gentiles and Gnosticks So again 2 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made to corrupt or good for nothing but to corrupt others an expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnaturall irrationall creatures and again in the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their corruption which what it signifies may be guess'd by the luxury and licentiousness that followes v. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living luxuriously in their deceits or hereticall Gnostick practices so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. servants of corruption answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the servitude of corruption in the same sense clearly and this very agreeable to Deut. 4. 16. lest you corrupt your selves c. So Wisd 14. 12. having said that the devising of Idols is the beginning of fornication he adds that the invention of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the corrupting of life And in Philo de special leg praec 7. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption fornication adultery severall branches of sinne against that law See Note on 2 Pet. 1. b. and c. 2. b. and Col. 2. h. V. 23. Adoption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoption signifies the assuming those into the number of children which are not so naturally In the 15. v. it is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitude and v. 21. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberty of the sonnes of God for they that are adopted if they were servants before are made free men and sonnes together and so here it may signifie the change of state from servitude to son-ship and because it is spoken of in this verse as a thing not yet had but expected by Saint Paul and such as he those that had the first-fruits of the spirit that is had received the Gospell and believed in Christ and so were already Sonnes of God received into his family by adoption therefore it must here be taken in some other notion different from that which is
Strom. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put as phrases of the same importance There is one only place behind where this word is used that of Jam. 5. 16. of the righteous mans prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which what is the direct importance will not perhaps be easily resolved but yet there is little reason to doubt but that it is in the Passive signification also To which purpose it will be observable that one other notion of the word there is which is ordinary among Ecclesiastical writers for one that hath received afflation from some Spirit evil or good Thus among many other examples in the Author of the Ecclesical Hierarchie when there are repelled from the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there saith Maximus the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are acted by unclean spirits Why it should not be taken also in a good sense for those that are acted by good spirits or the Spirit of God there is no reason imaginable from the nature of the word only 't is true the most frequent use is of those that are possessed by the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pachymerius the Paraphrast of that Author of the Ecclesiastick Hierarchie p. 136. but yet in the Apostle 1 Cor. 12. 6 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of the charismata or extraordinary gifts of the Spirit of God and so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the gift of healing and doing that only by praying and anointing being one in those times 't is possible enough that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be that prayer of him that hath that gift of healing and consequently that which is thus formed by afflation of the Spirit for that the word belongs not only to persons so acted by any spirit but to actions that are so produced appears by the use of the word in Justin Martyr in Dial. cum Tryph. p. 87. where speaking of Magicians he saith they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried captive by the devil to all wicked diabolical actions which is here accordingly joyned with the gift of healing therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. the prayer of faith viz. of that faith which is mentioned 1 Cor. 12. 9. which enabled them to work cures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the sick as there it follows or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here availeth much that is miraculously or as much as Elia's prayer for rain or fair weather did in the next words To that which hath been thus loosly said of this word may be added by way of appendage the words of Hesychius in his Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which 't is clear as in the greatest part of that book that there is some corruption in the copie I suppose from some decaies in the MS. from whence 't was printed 'T is possible there might be some Lacuna in the parchment which might take away part of the words in the midst of this which he that printed it was fain to repair by conjecture and therein might mistake And then this other form of words I shall only propose in stead of that which we now read in the printed book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so either blotted or eaten out that there remained nothing of them but thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this conjecture be not too wide then this Glossary will clearly afford the several notions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude viz. that it signifie two things among sacred authors first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pachymerius rendred it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one a person possessed with the Devil or that had some afflation and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought or consummate One thing onely more will be observable in this verse here to the Galatians that by comparing it with other parallel places ch 6. 15. 1 Cor. 7. 19. it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith consummate by charity is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the commandments of God in the other as indeed charity is the fulfilling the whole law of all the moral law together with the superstruction of Christ Agreeable to which is that of Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every grace is given in baptisme but 't is perfected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one by performing of the commandements V. 12. Cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in the Canons of the ancient Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all expressions of Excommunication of the highest degree answerable to the shamatha among the Jewes see Note on 1 Cor. 16. d. and consequently here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would they were cut off is an expression of a menace or threatning of Excommunication an Apostolical denunciation that they that doe not mend this seditious schismatical humour shall be cut off or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but a wish it is then because he discerned so much of the obstinacy of the evil humour that he thought this would not be likely to cure but exasperate it or because he saw his authority contemn'd among them As for that other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierome and others seem to referre to in relation to the matter of these mens disturbance viz. that about Circumcision which they would impose upon all Christians Si putant sibi hoc prodesse non solùm circumcidantur sed etiam abscindantur 't is somewhat too light to be affixed to the words of the Apostle V. 20. Witchcraft Among the practices of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorceries are here justly reckoned see Note on c. 3. a. and Rev. 9. 21. and c. 21. 8. and 22. 15. And the grounds of that are clear not only by the founder of them Simon who was a Magician but also by Menander his successor who was such also see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not inferiour to his master in magick but more vainly profuse in his portentous undertakings and assuming to himself to be sent for the saving or delivering of men from the invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them taught that no man could escape out of their power but he that was brought up â—n the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magical skill and by the
he was the first-born from the dead v. 18. the first which from the grave was raised and exalted to heaven and being so risen all power was given unto him in heaven and in earth V. 16. Thrones These severall titles here rehearsed may possibly be no more but the expressions of severall degrees of dignity among men So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrones may denote Kings or Monarchs and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praefects of Provinces and cities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on earth But because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred to and the creating of the Angels as well as men c. belongs truly to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too the highest and most eminent of both sorts thereby to set out the eternal Divinity and power of Christ who is creatour of all and consequently before the most principal Angels which were created before men See v. 17. Of the great blasphemies of the Gnosticks and their followers the Valentinians in this matter of Angels creating the world c. see Irenaeus and Note on 1. Tim. 1. d. And to that Theologie of theirs the Apostle may here referre V. 20. Whether they be things in earth or What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in the heavens wil I conceive be best discerned first by comparing this place of the reconciliation wrought by Christ with the parallel Ephes 2. 14 16. where it clearly signifies the compacting the Jewes and Gentiles into one Church and so again Ephes 1. 10. the gathering in one all things both which are in heaven and on earth doth signifie all men of all sores Secondly by remembring two observations frequent in this Book 1. That it is the manner of the Hebrew writers to expresse this inferiour world for want of one word to signifie it by these two the heavens and the earth and indeed any aggregate body or totum by mentioning and enumerating its parts as the natural day by the evening and the morning and so to set down so many daies and so many nights where the truth of the story will not allow us to interpret it literally of so many nights distinctly but of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural daies of which any the least part is computed for one See Note on Mat. 12. n. and on Ephes 5. h. And not to multiply examples but to confine the discourse to this particular thus very frequently the heavens and the earth are set to signifie the whole lower world made up of the firmament of the aire that expansum which is called Heaven as when we read the fowls of the heaven and of the terrestrial globe of earth and water see Note on 2 Pet. 3. e. and then consequently to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here explained and interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in heaven and in the like phrase v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are in the heavens and on the earth shall signifie no more then what is in other places expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world as 2. Cor. 5. 19. in the very same matter that here is spoken of God in Christ reconciling the world to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation or all creatures the whole world of creation or the whole world without restriction Now what is meant by the whole world or the whole creation will appear by another second observation which is taken notice of and enlarged on Note on Rom. 8. d. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world simply and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all nations particularly the Gentile Idolaters mentioned here in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that were formerly alienated c. And then the meaning of the place will be clearly this that it pleased God by Christ to reconcile to himself or as it is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one or the same and so be more perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in or into one body Eph. 2. 16. all the men of the world the Gentiles and the Jewes both the same thing which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 15. the reconciling of the world that is the Gentiles in opposition to the Jewes that there in the words immediately precedent are said to be cast off and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all thinge be here in the Neuter yet will that be no objection against this it being ordinary for the Neuter to be taken for the Masculine as when Christ is said to have come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save that which was lost that is all the men that were lost and so Gal. 3. 22. that God hath shut up together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that is all men under sin and innumerable the like and therefore that which v. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the Neuter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you men you Gentiles v. 21. and that joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reconciled there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling here That I doe not conceive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in heaven to signifie Angels the reason is clear because Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 16. came not to take hold of or reduce or relieve or consequently to reconcile the Angels but onely mankind And indeed the Angels that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens never fell and so needed no reconciling And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things in heaven may possibly signifie the Saints departed which are now in Heaven in respect of their souls contrary to the Psychopannychists and were so at the Apostles writing this and even at the time of Christs death yet the
miraculously onely by the strength of his having promised it And some of them Daniel by name contained under the word prophets ver 32. obtained that miracle of mercy and deliverance from God that the Lions when he was thrown into their den did him no hurt 34. Quenched the violence of fire escaped the edge of the sword out of weaknesse were made strong waxed valiant in fight turned to flight the armies of the aliens Paraphrase 34. Others were so favoured by God that the fire did them no hurt when they that is the three children were cast into it others escaped present danger of being killed by the sword as David from Saul Eliah and Michaiah from Ahab the Jews in Hester from Haman others were recovered from desperate discases as Job and Hezekiah others became wonderfully courageous in fighting as Jonathan c. and routed the armies of the Heathen Canaanites c. very often 35. Women received their dead raised to life again and others were note h tortured not accepting deliverance that they might obtain a better resurrection Paraphrase 35. Some women as the widow of Sarepâ—a 1 Kin. 17. 21. and the Shunamitish woman 2 Kin. 4. had their children restored from death to life upon their entertaining the prophets of God cherishing and relieving Gods servants Elias and Elisha Others when rack'd and tormented for the acknowledgement of the truth had no desire to be spared but refused to be delivered when they might meerly by the strength of faith believing a resurrection to life eternal after death and looked upon that as much more desirable then a present remission of torments Thus the mother and seven children 2 Mac. 6. 19 30. and ch 7. 9. 36. And others had trials of cruel mockings and scourgings yea moreover of bonds and imprisonment Paraphrase 36. Others as Michaiah and Jeremiah and the Maccabees had patience tried by whipping very reproachfull and painfull others by shackles and imprisonment and so Joseph in aegypt and others 37. They were stoned they were sawn asunder note i were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Paraphrase 37. Some were stened as Zacharias others sawn asunder as Isaiah by Manasses say the Jews others burnt alive or broiled or run through with hot irons as the Maccabees others very many kill'd by the sword others the prophets that preached the coming of Christ meanly assayed in skins as Ezechiel John Baptist c. being very poor in great dangers and meeting with very ill usage 38. Of whom the world was not worthy they wandred in deserts and in mountains and in dennes and caves of the earth Paraphrase 38. Used thus as men that were too good to live in this wicked world and accordingly others of them lived recluse and retired from the world in deserts and hills and caves of the earth 39. And these all having obtained a good report through faith received not the promise Paraphrase 39. And all these valiant champions and servants of God last mentioned v. 36 c. and before v. 8 13. being much commended for their faith did not in their time receive the promises made to Abraham had no deliverance in this life from their persecutors 40. God having provided some better thing for us that they without us should not be made perfect Paraphrase 40. God having determined this as the time most congruous in his wisdome to give the utmost completion to all those prophecies and promises to send the Messias into the world and as a consequent of his resurrection from the dead to grant us those privileges and advantages that the fathers had not enjoyed a rest after long persecutions a victory over all opposers of Christ's Church that so what was promised to Abraham's seed Gen. 22. 17. that they should possesse the gates of their enemies being but imperfectly fulfill'd to the fathers might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof Annotations on Chap. XI V. 1. Substance The use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and in the other places of the New Testament will appear by observing the Greek rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from it The word signifies to hope and in Piel to expect with some confidence and so to stay and wait for any thing generally rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he expected Gen. 8. 10 and 12. but sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ansi sunt Ezech. 13. 6. they took confidence Now this word Mic. 5. 7. is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall hope in the sons of men is by the Targum rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall expect we render it wait for them The sense beareth depending on them for aid and so subsisting in them and that is the literal notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus likewise the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope Lam. 3. 18. expectation waiting is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39. 8. and so in the books of Esdras 2 Esdr 8. They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope or confidence of good works that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch that great treasure of confidence that ariseth from well doing Agreeable to this notion of the word is the acception of it in every place of the New Testament save onely that Heb. 1. 3. where speaking of Christ he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the character of his subsistence Thus 2 Cor. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we be not put to shame in this confidence of boasting that is in having had that confidence of their liberality and readinesse as to boast of them in that behalf For to that belongs that great shame in case his confidence should miscarry as that hope which is rightly grounded upon firm promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not put to shame saith the Apostle Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explain'd after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any have confidence I also have confidence according to that mention'd from the Targum Ezech 13. where the Hebrew answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred daring and so Polybius seems to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage and valour or good assurance So oft in Diodorus Siculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream raised him to this confidence giving him a vision of great advancement and glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he incited them to keep the constancy or courage of Philomelus So in Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their immutable courage or constancy Thus Cicero defineth Faith Fides est dictorum conventorúmque constantia
Cutbert Tonstall Bishop of Durham at that time in his book Contra impios blasphematores Dei praedestinationis p. 53. speaking of these very words of S. James Hanc salutarem admonitionem sequens Ecclesia Catholica suadet ante ulla compori adhibenda humana medicamenta animam Deo esse reconciliandam nè frustrà laboret medicus illi subvenire quem Deus ob peccatum flagellat sine cujus priùs obtenta gratia non convalescet aeger The Catholick Church following this wholesome admonition advises before men use any humane medicines to the body that their souls be reconciled to God lest the Physician labour in vain to cure them whom God chastiseth for sin without whose pardon first obtained the sick will not recover This indeed is a proper use of and conclusion from this Text and it will hardly without wresting yield any other V. 15. They shall be forgiven him That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken Impersonally and so rendred absolution or remission shall be given him may appear by the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins which being the Plural number cannot be joined with this which is in the Singular nor is there any other Noun that can belong to it For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord were the antecedent to it it must have been in the Active voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall remit them And thus in all probability it would have been if it had been a promise of God's pardon or remission for then as it was said the Lord shall raise him up so would it commodiously have been added and if he have committed sins he that is the Lord will remit them By this Impersonal form therefore somewhat else seems to be meant besides the Lord's remission and then that froÌ„ the precedent mention of the Elders of the Church will be concluded to be the absolution of the Church in the hands of the Rulers thereof the Bishops of which see Note on John 20. 23. This is of two sorts first a release of the offender from the publick Censures of the Church Excommunication c. inflicted on scandalous offenders upon publick cognizance of their faults upon repentance restoring such to their communion again secondly more private in case of any wasting sin more privately committed and in confession revealed to the spiritual person in which case upon faithful promise of reformation and obedience to spiritual advice and direction upon recovery to health the Elder may and ought to give the sick person the peace of the Church and the benefit of Absolution And that being by hâ—m done Ministerially and pro officio and clave non errante as it brings the blessing and prayers of the Church along with it so it may reasonably tend to the quieting of the Conscience and avoiding all scruple and doubtfulnesse as our Church affirms in the exhortation before the Communion and be a means of obtaining a release from the disease if God see fit or a pawn and pledge of remission in heaven V. 16. Confesse your faults What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins here is matter of some doubt For as according to the notation of the word it may signifie some lapses or lighter sins and so be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having committed sins in the former verse so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another adjoining it may seem to be restrained to trespasses offences against the brethren that is other men or Christians and so to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins against God In either of these notions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing one to another will not necessarily import any more then confessing those lighter sins to any inferior fellow-Christian or to the wronged brother the addition of whose prayers may be very useful to the obtaining any mercy from God particularly that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing that here follows and the seeking his reconciliation in case of trespasse will be a duty if not of this of another Text Mat. 5. 24. and must be performed before there be any reason to hope that God will accept his private offerings or prayers for the removing that punishment which his injuring his brother hath cried to heaven for and fetch'd down upon him But it is to be observed that the King's MS. reads this place with some variation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confesse therefore your sins to one another and so the Latine also And then as that distinction of the two sorts of sins heavier and lighter against God and against the brother is superseded here so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore connecting it to what went before the prayer and absolution of the Elders and indeed the Elders being the only persons who are supposed to be present there and whose prayers ex officio will be most fit to be compared with Elias's praying v. 17. it must follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another must be restrained only to the Elders forementioned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ordinary Copies 1 Pet. 5. 5. Be ye all subject to one another must signifie as it is defined by the matter subjection which is not mutual nor of superiors to inferiors nor of equals to equals but only of inferiors to superiors and the confessing of sins to them be here prescribed as the preparative and condition of their Absolution To which purpose it is certain that as Repentance if it be sincere comprehends confession to God and if the penitent desire to approve the sincerity of it to the spiritual person and obtain Absolution from him it is necessary that he make at least a general confession and such as shall not hide any sort of his guilts from him as we read at John Baptists's Baptism Mat. 3. 6. and in the story Mat. 19. 18. where the Greek Fathers and Scholiasts agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every faithful man ought to tell his offences and to renounce and disclaim them and very useful and expedient that he descend to particulars also that his prayers may be more particularly adapted to his wants and probably prove more efficacious by this means so this particular confession will be very advantageous to the penitent for the obtaining direction to the most proper remedies for the resisting and preventing the returns of those sins in order to his fortifying himself against them 20. Hide a multitude of sins What is the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover a multitude of sins is a matter of some difficulty to determine It seems to be a proverbial speech and very near that of Prov. 10. 12. Love covereth all sins and if by analogie to that it be interpreted it must signifie to cover other means sins from our own eyes to cause us to look favourably on others faults to see few faults in them in order to peaceable and
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
for a thousand years and after that the breaking out of the Turk and harassing the Eastern Churches briefly touch'd together with their destruction and the end of the world most rhetorically described from chap. 20 th to the 6 th verse of chap. 22. and from thence to the end of the Book a formal conclusion of the whole matter All which it somewhat proportionable to that which old Tobit prophetically spoke of the times that were to follow him c. 14. 5. which he divided into three distinct spaces First the re-building of the Temple which was now long past and this Book hath nothing to doe with that Secondly the consummations of the seasons of the age that is the destruction of the Jewish state which is the first main period here This is not so clearly set down in out ordinary English version as in the Greek it is for that reads not as the English doth untill the time of that age be fulfilled confining the continuance of the second Temple to the time of that age but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the seasons of the age be fulfilled a phrase near of kin to those many which are used in the New Testament for the destruction of this people the latter days or seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummation or conclusion of the age Mat. 24. 3. But in the Hebrew copie set out and rendred by Paulus Fagius which appears to be translated skilfully by some Jew out of the Original Chaldee there is a very considerable addition to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again they shall go into a long and captivity noting the greatnesse and duration of this beyond all the former That these words in that Hebrew copy are the true reading appears by the subsequent mention of a return which cannot be sense without this precedent mention of a captivity And that it belongs to that destruction of them by the Romans appears by another passage added also in that Hebrew copie and directly parallel to Mat. 24. 31. For as there after the destruction of Jerusalem v. 29. is mention of the Angels sent to gather the elect Jewes from the four windes parallel to the vision of the sealing Rev. 7. so it follows in Tobit but God holy and blessed shall remember them and gather them from the four corners of the world After which follows thirdly the state of Christianity the glorious building of Jerusalem and the house of God foretold by the prophets and that building set down c. 13. 16 17. with Sapphires Emrods precious stones pure gold Beryll Carbuncle stones of Ophir in the same manner as 't is described in these Visions c. 21. 18 19. and that to continue for ever or as the Hebrew reads for ever and ever and as a prime branch of that period the converting of the nations and burying their idols which is here the second main period v. 6 7. This parallel prediction in Tobit may be of some force to authorise the interpretation of these Visions in all which as there may be several particular passages either so obscure from the nature of prophetick style as not to be easily explicated or so copious and capable of more then one explication as to render it uncertain which should be preferr'd in which respect I hope and expect that much more light may be added to it by more strict survaies and comparing the expressions in this Book with the like phrases or passages in the Prophets of the Old Testament so for the general matter of these Visions I suppose upon pondering the whole there will be little doubt but these are the true lineament of it And it hath been matter of much satisfaction to me that what hath upon sincere desire of finding out the truth and making my addresses to God for his particular directions in this work of difficulty without any other light to go before me appeared to me to be the meaning of this prophecie hath for the main of it in the same manner represented it self to several persons of great prety and learning as since I have discerned none taking it from the other but all from the same light shining in the prophecie it self Among which number I now also find the most learned Hugo Grotius in those posthumous notes of his on the Apocalypse lately publish'd And this is all that seemed useful to be here premised concerning the interpretation of this Book THE note a REVELATION OF John note b the Divine THE title of this Book as it is ordinarily set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of John the Divine hath in it some seeming difference from the first words of the Book which were written by S. John himself Whereas that other as the rest of the titles of the Books of the New Testament was by the Church of the first ages affix'd unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Jesus Christ And this difference is to be reconciled not by making one of them to refer to the person that received the other to him that gave the Revelation for as John received it from Christ so Christ also received it from his Father and therefore 't is here added v. 1. which God gave him but it must be by distinguishing of the time and manner of these revealings God formerly revealed these future events to Christ the Son of man as the Mediatour by him now designed to conveigh all knowledge and grave to us and this he did when Christ entred on his Prophetick office long before the time here specified from whence it was that Christ whilst on earth forethold in the parable of the King and the Husbandmen Luk 20. 16. and Mat. 24. and sparsim at other times many of the particulars represented in this prophecie especially that of the destruction of the unbelieving Jews And in this respect this whole Book is entituled the Revelation of Jesus Christ that is that prophecie which Jessus Christ received from his Father as the vision of Isaiah c. is the Prophecie which Isaiah received from God or that God gave to Isaiah But then as Christ thought fit to give a representation of this to his beloved disciple John and so John received it as a prophecie to deliver to others so 't is fitly styled here in the titile the Revelation of John who received it in visions or extasie v. 10. by the Angel from Christ as Christ received it from his Father For this is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelation a word ordinarily used in Daniel to signifie any knowlege extraordinarily communicated any by God Thus is the word used 2 Cor. 12. 1. where he puts together visions and revelations of the Lord and perhaps expresses it v. 2. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man in Christ as here ver 10. by being in the Spirit snatch'd into the third Heaven so again ver 7. abundance of Revelations So. Gal. 2 2. I went up by Revelation
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
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
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