't is evident that God's power and mighty work of deliverance such as had been shewn in rescuing the Israelites out of Aegypt is the thing there meant by my Spirit for thus the words are introduced being spoken of the re-edifying of the Temple According to the word that I convenanted with you when ye came out of Aegypt so my Spirit remaineth among you and therefore as an effect of confidence in that power it follows Fear ye not which can no way pertain to the pretensions of the Enthusiast § 22. Having taken this view of the chiefest of those places which have been deemed favourable to the pretenders of New light and discovered the mistakes of them I proceed to the second branch of my method the setting down the form of sound doctrine in this matter and that will be most fitly done by these steps and degrees § 23. 1. That all knowledge of God's will is confessedly as every good gift from God communicated by those means and degrees which God hath been pleased to chuse the light of Nature the Revelations and Oracles and Voices from heaven to the Fathers and at last by his own Son Jesus Christ and his Apostles commissionated by him which being the last method or way of Revelation which we have reason to expect our whole duty is hereby resolved to be contained and set down in those laws of the Old but especially of the New Testament which make up the Christian Canon or Rule § 24. 2 dly That any farther light then that which is thus afforded us cannot in any reason be pretended to by any or so as may satisfie himself or others unless it may appear by means sufficient to convince a rational man 1. in general that it is agreeable to the oeconomie under the Gospel that any one after Christ and his Apostles and others of that first age extraordinarily endowed should to the end of the world be called to the office of a Prophet as that signifies one that is sent to make known de novo to publish God's truth or will unto men and 2. that he particularly is such a Prophet and so sent and by authentick testification of Divine miracles or of mighty works which neither man nor devil can work without the assistance of an omnipotent power demonstrated and evidenced to be so § 25. 3 dly That if it should now be affirmed that any man is or since the Apostles age hath been thus endowed it would be under a very strong prejudice from the contrary opinion of the whole Church of God for 15. Centuries who having received the Books of the Old and New Testament for the one constant durable Canon of Faith must be supposed to resolve that nothing else shall ever be added to that Canon that is no new Revelations shall ever be made for if they should our Faith must be regulated by them as well as by any part of God's word already received and therefore in all reason this affirmation must be testified by arguments or proofs fit to out-ballance so great an authority which cannot be by any one mans affirmation of himself whose testimony in this matter is of no validity and yet 't is evident that there are no other § 26. 4 thly That the understanding the word of God contain'd in the Scripture is no work of extraordinary illumination but must be attained by the same means or the like by which other writings of men are expounded and no otherwise In other writings some things are so plain that by the strength of common reason any man that is master of that and understands the language wherein they are written may understand them others have such difficulties in them arising either from the conciseness or length of style or sublimity of the matter of the discourse or intermixture of old forgotten customes c. that there will be need of proper helps in each of these to overcome the several difficulties And so it is in the understanding of Scripture those places that are plain want no farther illuminating either of the medium or of the eye to discern or understand the meaning of them and for the searching to the bottome of the greater depths 't is as certain that the use of humane means doth ordinarily assist and conduct us successfully as observation of the usage of the word or phrase in other places considering the customes of the people the scope of the writer and many the like and when it doth not so 't is visible that it is from my want of such assistances which when I after come to meet with I get through the difficulty and by growth in knowledge and observation doe come as perfectly to understand the more abstruse passage to day as I did the more perspicuous yesterday And indeed if extraordinary illumination were required to understand the more difficult places of Scripture it could not be denied to be necessary to all the most easie also It being evident that the plainest precept in the original language which alone is the word of God is as inexplicable by him that understands not Greek or Hebrew as the closest subtilest arguings in S. Paul's Epistle and so no man should be acknowledged to understand any part of God's will but the Saint that knows all of it a supposition most evidently contrary to those many Texts of Scripture which suppose men to know the will of God which they doe not practise § 27. 5 thly It is most true that there is need of the concurrence of God's assistance and blessing his grace and his providence to the use of all ordinary means to render them successfull to us and so there is need of God's illuminating Spirit to assist our weak eyes our dark faculties But then this Illumination is but that which is annexed to the use of the means and not that which works without them and this act of his providence is a suggesting of means which had not otherwise been thought of had not God by his good hand directed to them which he doth not by any inspiration but by offering of occasions which humane industrie is left to improve and if it doe not receives no benefit by them And so still this is the old light which hath commonly been afforded the diligent no new illumination for the Enthusiast And of this sort of illumination three things are observable 1. That it is not discermble to be such in the principle but onely in the fruits of it 't is not nor can it without miracle be known by any that it is divine illumination nor consequently that it is true the suggestions of my own fancy nay of the devil may be mistaken for it but only by the agreeableness of it with those truths which are already revealed from God and that are by other evidences then that of the private Spirit known to be so revealed nay that agreeableness with Divine is not alwaies sufficient to define it an Illumination for my fansie may and
of some difficulty Two things especially it signifies in this Book a Covenant and a Will or Testament a Covenant Mat. 26. 28. Mar. 14. 24. Lu. 22. 20. as may appear by the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new which notes the opposition of this to the Old and so that this is what the Old was i. e. not a Testament but a Pact or Covenant Not a Testament to which Death is supposed necessary Heb. 9. 16. but could there have no proper place but a stipulation betwixt God and his people the Jewes promising mercies and requiring duties of them And so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfies a Covenant but never a Testament So again 2 Cor. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. which Old was written in Tables of Stone v. 3. and so appears to be the Law given to the Jewes and that was clearly a Covenant not a Will or Testament So again Jer. 31. 31. from whence the Writers of the Gospels and S. Paul 〈◊〉 to have derived the word there is mention of a New Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That must be a New Covenant because it is opposed to a former v. 32. which former being that of God the Father with the Jewes is a Covenant still and not a Testament for the reason forementioned and so is there described to be a kind of Marriage-Covenant as between an Husband and Spouse not a Testament between a Testaâ—or and Executor And the truth is clear that Baptisme and the Lord's Supper being the Sacraments of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this New Covenant as Circumcision was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old or former these are Foederal rites or Ceremonies Stipulations and promises which again referre to a Covenant and not to a Will or Testament So Gal. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive are two Covenants though the relation which the Apostles discourse there hath to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance v. 7. and 30. may seem to look toward a Testament for the main drift of that place is to represent to us the Law and the Gospel the Law as a Codex of Servile tasks the Gospel of Gracious promises the latter out-dating the former but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answerable to it and consequently the Law being a Covenant not a Testament such also must be the notion of the Gospel in that place and the very inheritance it self being part of the promise made to Abraham is agreeable enough to the word under the notion of a Covenant and not of a Testament part of the Evangelical Covenant being God's promise in Christ to receive us by adoption as Sons and if sons then heirs to bestow the inheritance upon us One place indeed there is in these Books where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallibly signifies a Will or Testament Heb. 9. 16 17. as appears by the Death of the Testator mentioned v. 16. But of those two verses it is observable that the notion of Testament is there taken in by way of Accommodation as a second sense of the word superadded to the former of a Covenant in which it is used v. 15 18 20. it being said of Christ v. 15. that he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator or Sponsor of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Covenant not Testament that of Mediator being farre from this of a Testator And besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New there is opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the end of the verse and so must be in the notion of a Covenant still because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first was onely a Covenant and not a Testament the Author of it there being cleerly God the Father in whom Death the ratification of Testaments could have no place This again further appears by what is said of it v. 18 19. For there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was said to be consecrated with blood was the Tables of the law the Commandements v. 19. and will fitly be rendred there Covenant not Testament v. 20. It being the constant custome and practice of the Eastern Nations to use Blood in the striking of any Pact or Covenant but not in making every Will or Testament and to that the express testimony of Exod. 24. 6. which is there cited doth belong the sprinkling of blood being the ceremony following Moses's rehearsing the Commandements to the people Exod. 20 21 22 23. as the sanction of a Covenant So that although it be evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16 17. doâ— signifie Testament yet it is as clear that as in all the other foremention'd Texts so also in the verses antecedent and consequent to these it signifies Covenant also and even in these not Testament exclusively to Covenant but Covenant and Testament superadded to it Covenant in the other verses and then by extending the use of the word to its full latitude Covenant and Testament both Upon this consideration and in reverence to the usage of the Latine and Western Churches who generally have used Testamentum in this place though some have used Instrumentum to contain both and others Foedus Covenant onely and that by retaining the word Testament I may be sure also to retain that comfortable intimation viz. that in the Gospel unspeakable gifts are given or delegated to us antecedently to all conditions required of us such are Christ's giving himself for us Calling us and giving us Sufficient grace to come unto him Upon these grounds I say it is not amiss to take in both the words in the rendring of this Title that of Covenant as being most agreeable to the use of the words in the Sacred Dialect and most agreeable to the nature of the Gospel which is as all Covenants made with inferiors are Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith a New Law requiring a condition of Faith and Obedience in us without which the Gospel is not the savour of life a Gospel of mercy to any and withall that of Testament also wherein the Christians inheritance is seal'd to him as to a Son and Heir of God's and wherein the death of Christ as of a Testator Heb. 9. 16 17. is set down at large by way of story and as it is applyable to our benefit THE note a GOSPEL according to St. note b MATTHEW Annotations THe Gospell What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek which we render Gospel signifies among Authors is ordinarily known viz. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good news or good tidings Thus the Angel speaks of the birth of Christ in relation to all that should follow after it Luke 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bring you good tidings of great joy i. e. very joyful good tidings Only
is a good desireable excellent service and the commands or tasks that I require you to perform are very tollerable and easie to be performed Annotations on Chap. XI V. 3. He should come The Prophecyes of Christ as the Messias of the Jewes by them expected and also of the Gentiles though by them not so discern'd were so plain in the Old Testament under the title of Shilo coming c. and yet the person or name of him so unknown that he was by them wont to be express'd by some circumlocutions particularly by this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh as it appears by the continuing that phrase both here and Heb. 10. 37. Mat. 21. 9. Lu. 7. 20. 13. 35. Joh. 12. 13. and Lu. 19. 38. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming King and so the state of Christianity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming kingdome Mar. 11. 10. and in Is 9. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come in the Septuagints rendring by which is distinctly meant the Messias entring on those great offices to which he was design'd and destin'd by God So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 5. the world to come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 5. the state and power of grace or Christianity And of this the Baptist here asks the question by this means to help his Disciples to a more explicite conviction and assurance of the truth of it that whatsoever befalls him they may cleave fast to Christ V. 5. The poore c. It is an idiome ordinary in these Books of the Old and New Testament that Passive verbs by a Metonymie of the effect comprehend and import the reality of the effect of the passion or a willing reception of the impression that is note the Patient not onely to receive influxes from the Agent but to be effectually chang'd by the passion So Isaiah 65. 1. I am sought of them that asked not for me Where 't is cleer that seeking and asking for are all one Aske and ye shall have seek and ye shall find saith our Saviour directly in the same sense And therefore it cannot be imagined how they that have not asked for God he may yet be truly affirmed to be sought by them It remaines therefore that to be sought must here be understood cum effectu so as to have the effect of finding attend it and so 't is distinctly interpreted by that which follows I am found by them which sought me not Where as sought me not is equivalent to asked not for me so I am found is directly all one with I am sought in the begining of the verse And accordingly Rom. 10. 20. where these words of the Prophet are cited in stead of I am sought of them the Apostle reads I was made manifest unto them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned out of the way Tit. 3. 11. signifies not only the being perswaded and turned and perverted by another but the having really received the impression being effectually wrought on and corrupted by seducers So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be tempted Gal. 6. 1. is to be wrought on by temptation or else the possibility of it would not be used as an argument to inforce so much Christian care and meeknesse toward him who is overtaken in a fault So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be scandaliz'd is to be wrought on brought into sin actually discouraged in the waies of godlinesse by the scandall laid in his way as in this very verse and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Evangeliz'd is to be wrought on by the preaching of the Gospel not only to have it preach'd to them which is peculiarly observed of the poor humble-minded man of whom 't is therefore said under the embleme of the little children that of such is the kingdome of heaven the Christian Church is made up of such see Jam. 2. 5. whereas the proud resist and despise and stand out against it The vulgar Latine have rendred agreeably to this sense Evangelizantur pauperes the poore are Evangeliz'd Another sense there is whereof the words are capable thus that the promises of Christ and all the good newes and beatitudes of the Gospel pertain to the poor humble soul So Heb. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signifie The promises of the Gospel were offer'd to us But this will be contain'd under the former sense for if they have the Gospel preach'd to them and are effectually wrought on by it then sure the Gospel pertains to them The true and compleat sense of the phrase will thus best be fetch'd out These two verses fourth and fifth are Christs way of answering John and assuring him that he is the Messias by giving him the characteristicall marks of the Messias in the Prophets and shewing him how visibly they belong to him The places in the Prophets on which he pitcheth are chiefly these three first Isa 29. 18 19. where the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day the deaf shall hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the eyes of the blind shall see on occasion of which he farther adds what was then frequently done of the same kind the lepers are cleansed and the dead are raised and the poor shall rejoyce because of the Lord with mirth The second is Isa 21. 1. The Lord hath anointed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaim glad tidings to the poor and recovering of sight to the blind The third is Isa 35. 5 6. Then the eyes of the blind shall be open'd and the eares of the deaf shall heare the lame shall leap and the tongue of the dumb shall sing By the two former the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be guess'd at one whereof makes it the mark of the Messias to preach to the poor and so in the rendring of this place here this Active office of Christ must be taken notice of and then the reall Passive sense also as it belongs to us must be superadded to it proportionable to the poors joyfull receiving the Gospel in Isaiah So Psal 68. 10 11. Gods providing for the poor is express'd by the Lord gave his word great was the multitude of preachers and that referrs to the first part the preaching to them And to the second that of their receiving it see Zeph. 3. 12 13. the afflicted poor people shall trust in the name of the Lord c. see also Zach. 11. 11. The Hebrew edition both of Munster and Mercer reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor are made blessed But 't is probable that that is a misreading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are Evangeliz'd in either of the former senses V. 6. Offended The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandall in the Sacred being seldome or never found in the ancient Profane Writers is once for all to be observed It is either Naturall as generally in â—he Old
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
time of the eating of this supper in John which is here v. 12. call'd this commemorative Passover The solemn Paschal feast by the mention of those things that they have need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or against the feast v. 29. appears to be yet to come the Disciples it seems conceiving that it would follow in its due time as it would had it not been prevented by Christs death This commemorative Passover they that could not come up to Jerusalem to sacrifice were wont to observe at home in remembrance of the deliverance And accordingly Christ by his approaching death being hindred from the more solemn celebration of it by killing and sacrificing of the Lamb yet would needs keep this commemoration of it on the same day or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though many houres before the ordinary eating of the Lamb viz. in the night before expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. which that it signifies not only the evening but in some places necessarily the night see Note on Mat. 14. c. This setting of the passage will perspicuously reconcile all difficulty and seeming contrarieties in the relations of this matter among the Evangelists V. 41. It is enough What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may best be learn'd from Hesychius though in the place which orderly belongs to it the word be not to be found in the printed copies After the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it appears to be an Impersonal and to signifie sufficit actum est and here to import 'T is to no purpose to speak any more of not sleeping 't is now too late and this preparative to what followes the hour is come c. Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used also as Num. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it suffice you where Symmachus and Theodotion out of the Hebrew litterally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is much for you So in Anacreon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is sufficient for I see her In order to this interpretation of the word it is observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4. 18. seems to have a peculiar forensick notion for satis habeo giving a discharge subscribing of an Acquittance which is therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give you my acquittance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as upon receiving of a dibt saith Theophylact for all that which now ye sent me having as it followes received by Epaphroditus c. Now this notion of it being Impersonally applyed to this place signifies Christs giving them an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or acquittance a requiring no farther attendance from them they may sleep on now and so according to our vulgar phrase giving them a quietus est So Mat. 6. 2. and 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they receive all that is due to them by the receiving the praise of men they acquit God of any farther payment So Gen. 43. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received your money good and lawfull money and acquit you of it and accordingly Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist I received and so doth Theopaylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are praised have received all from men that is have acquitted God Another way hath been thought of to interpret this place by adhering to the nature of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that notes distance or absence but that not far removed approach or drawing nigh So the Syriack seems to have undestood it here For in the printed copy of that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropinquavit finis the end approacheth and in Manuscript copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropinquavit consummatio the consummation approacheth where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the same importance both signifying to draw nigh According to this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken Personally and having no Substantive annex'd to it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houre which followes must belong to that as well as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the houre the point of time drawes nigh yea it is come the son of man is delivered into the hands of sinners and so it will agree with what followes immediately Behold he is at hand that doth it But the former I conceive the fittest to be adhered to though the latter having the authority of the Syriack is not unworthy to be mention'd also V. 51. Young men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young men is a title here of the Roman souldiers as in Polybius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mustring of souldiers so Jos 6. 22. the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two souldiers went to spie and Jos 2. 1. and Isa 13. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bowes of the young men or souldiers See Casaubon against Barron p. 113. So Juvenes in Latine doe usually signifie See Lipsius Epist quaest l. 1. Ep. 1. V. 54. Fire The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light is here and Lu. 22. 56. clearly taken for a fire for to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warming himself referres And it is observable how it comes to doe so The Writer of this book and all of the New Testament and so the Greek translators of the Old were Jewes by nation and had learn'd Greek Hence it is that though they write in Greek yet they not only retain the Hebrew idiome in phrases and formes of speeches but farther in many other things imitate the Hebrew manner especially in two things 1. in the Conjugations of Verbs They having in Hebrew more then there are in Greek do yet expresse the sense of all their Conjugations by Greek words of other Conjugations being not able to do otherwise as when Hiphil one of their Conjugations is to make doe a thing they finding no Conjugation in Greek answerable to this make use of the Active for it Thus have we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 14. to make triumph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. 45. to make arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 12. to make to hasten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6. 4. to make to sit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make recite Lu. 11. 53. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make abound 2 Cor. 9. 8. Thus when we read Mat. 5. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally think thou well or be friends with thine adversary it clearly signifies make or get him to be friends with thee see Note on Mat. 5. 24. m. The other thing is that when an Hebrew word according to the paucity of Themes in that language signifies severall things and those severalls expres'd in Greek by severall words of severall significations one of
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
one evidence is sufficient to conclude this whole debate For is not the thing already determined by that one act of God's giving the holy Ghost to the Gentiles That sure makes it evident that there is no difference betwixt us Jewes and them Why then doe ye presse that which is so contrary to the will of God why doe ye refuse to believe that which is so testified to be his will and so in effect require more arguments of this as of a matter still uncertain and thereby tempt God see note on Mat. 4. c. and think to impose upon Christians of the nations the performance of the whole Mosaicall Law which belonged not to them and which we Jewes were never able to perform so as to be justified thereby 11. But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they Paraphrase 11. 'T is by the Gospel see ch 11. 23. that we expect justification and salvation through faith and obedience to Christ and not by Mosaical performances and so they if they believe have the same way to salvation as we 12. Then all the multitude kept silence and gave audience to Barnabas and Paul declaring what miracles and wonders God had wrought among the Gentiles by them Paraphrase 12. After this the next thing was that Paul and Barnabas declared in like manner what miracles God had enabled them also to doe in the converting of the Gentiles which was another argument and testimony from heaven that no difference was to be put between Jewes and Gentiles 13. And after they had held their peace James answered saying Men and brethren hearken unto me Paraphrase 13. And next after them James the Just the brother of the Lord the then Bishop of Hierusalem began to speak saying 14. Simeon hath declared how God at the first did note a visit the Gentiles to take out of them a people for his name Paraphrase 14. Peter hath sufficiently demonstrated that it was the will of God in that case of Cornelius that the Gentiles should without any scruple have the Gospel preached to them and be baptized and received into the Church 15. And to this agree the words of the Prophet as it is written Paraphrase 15. And this is agreeable to what had been foretold by the old Prophets for so Am. 9. 11. they are the words of God 16. After this I will return and will build up the tabernacle of David which is fallen down and I will build again the ruines thereof and I will set it up 17 That the residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doth all these things Paraphrase 16 17. In the latter daies the age of the Messias wherein now we are I will rebuild me a Church among the Jewes those few of them who shall believe in Christ see note on Heb. 8. a. who together with the believing Gentiles shall become my people saith the Lord Jehovah whose wonderfull work this is to make the Jewes and Gentiles one people and who doth very well like that Jewes and Gentiles should be thus united though formerly he had made some difference between them 18. Known unto God are all his works from the beginning of the world Paraphrase 18. This though it were not brought to passe actually till these latter daies was yet foreseen and predetermined by God long agoe and accordingly thus foretold through revelation from God by that Prophet 19. Wherefore my sentence is that we trouble not them which from among the Gentiles are turned to God 20. But that we write unto them that they abstain from pollutions of Idols and from fornication and from things strangled and from blood Paraphrase 19 20. Therefore my conclusion and determination is that we should not require or force them to be circumcised who from Gentiles turn Christians but content our selves that they receive the precepts of the sons of Noah only as proselytes of the gates are wont to doe 21. For Moses of old time hath in every city them that preach him being read in the synagogues every sabbath day Paraphrase 21. Nor need we Jews to fear that this will bring a contempt upon Moses or the Law of the Jewes for the contrary appears by the Christian practice even where these proselytes of the Gentiles are there the books of Moses as hath been customary from of old are still continued among them to be read aloud in the synagogue every Saturday to which the Councell of Laodicea did after adde the reading of a Chapter in the New Testament to signifie their respect to the Mosaicall Law and their not offering it contempt among the proselytes though they did not require them to be circumcised 22. Then pleased it the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch with Paul and Barnabas namely Judas surnamed Barsabas and Silas chief men among the brethren Paraphrase 22. The businesse being thus decided by the acquiescing of all in this sentence of the Bishop of Jerusalem the next thing was that James and Peter and John and the Bishops of Judaea with the generall consent and approbation of the whole Church of Jerusalem see note on c. 6. b. thought fit to choose some Bishops of Judaea that were present at the Councel to go along with Paul and Barnabas to Antioch and the persons pitcht on were Judas and Silas Bishops of severall Churches see note e. 23. And wrote letters by them after this manner The Apostles and Elders and brethren send greeting to the brethren which are of the Gentiles in Antioch and Syria and Cilicia Paraphrase 23. And they put their Decree into form of an Epistle in these words The Apostles c. that is The Bishop of Jerusalem and Peter and John the Apostles and the Bishops of Judaea and the whole society of Christians see note on c. 6. b. salute the Church of the Gentiles see note on Rev. 11. 6. which is in Antioch the Metropolis and in Syria and Cilicia which retain immediately to it and ultimately to Jerusalem see ver 2. 24. Forasmuch as we have heard that certain which went out from us have troubled you with words note b subverting your souls saying Ye must be circumcised and keep the Law to whom we gave no such commandement Paraphrase 24. When we receiv'd advertisement that some of the Judaizing Christians which went from hence v. 1. endevoured to subvert you and to carry you away to a groundlesse new doctrine of the necessity of all Christians being circumcised they having no manner of commissions or instructions from us to doe so 25. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul Paraphrase 25. We decreed in councel and resolved to send a couple of our own Bishops to accompany those two which
from which so much good or glory to God might come This indeed by some is thought to be an objection of great force against me who am falsely accused to have delivered this very saying in the case of the heathens having the Gospel preached to them viz. that the greatnesse of the heathens sinnes makes Gods mercy appear the more illustriously great in vouchsafing to call them by the preaching of the Gospel and that therefore it is lawfull to live heathenish sinfull lives by that means the more to illustrate and set out Gods mercy to us in pardoning such great sinnes But as I shall speak more to that anon ch 6. 1. so now in a word it is a calumny a consequence by mistakers falsly laid to my charge and all that is needfull to reply to it at this time is to expresse detestation of it and my opinion that 't is a damnable doctrine in any that should teach it and such as will render the destruction of those Jewes most just who thus object In opposition to which I distinctly affirm that no one sinne is to be committed though it be in order to and in contemplation of the greatest good even the illustrating the glory of God 9. What then are we better then they No in no wise for we have before proved both Jewes and Gentiles that they are all under sinne Paraphrase 9. Some farther objection there would be against what we have said if indeed the Jewes were much better by having received the Law lesse sinfull more innocent then the Gentiles For then it might be said that when the Gentiles are taken in who were the greater sinners and the Jewes who were better then they cast off there were some unequall dealing indeed But the truth is we Jewes were not better or more innocent then they but as we have before charged the Jewes as they doe the Gentiles with wilfull damnable sinning so it is most true of them they were in a very foule course of vices when Christ came and long before the farre greatest part of them where the sinfulnesse of the Gentiles being supposed by them to whom he writes and not needing to be proved but only that of the Jewes he insists on the proof of that onely see v. 19. 10. As it is written There is none righteous no not one Paraphrase 10. This may be confirmed by the severall testimonies of Scripture spoken of the Jewes in severall texts of the old Testament all which were too truly appliable to the Jewes at the time of Christ's coming They are universally depraved to all iniquity Psal 14. 1. and 53. 1. 11. There is none that understandeth there is none that seeketh after God Paraphrase 11. They live almost Atheistically Psal 14. 2. 12. They are all gone out of the way they are together become unprofitable there is none that doeth good no not one Paraphrase 12. They are apostatized from all piety so farre from having done God any faithfull service that they doe the quite contrary Psal 14. 3. see note on ch 1. h. and Luk. 17. a. men of putrid noy some conversations and this so generally that there is not any considerable number of pious men discernible among them 13. note e Their throat is an open sepulchre with their tongues they have used deceit the poyson of aspes is under their lips Paraphrase 13. Their talk or discourse of which throat tongue lips are the principal instruments is most murtherous and malicious Psal 5. 9. like the poyson of aspes incurably mortal Psal 140. 4. 14. Whose mouth is full of cursing and note f bitternesse Paraphrase 14. They curse and deceive Psal 10. 7. speak contumeliously and falsly against their brethren 15. Their feet are swift to shed blood Paraphrase 15. They are most bloodily disposed delight and are ready to doe any injury Isa 59. 7. to wrong any innocent person 16. Destruction and misery are in their waies Paraphrase 16. Their actions are very oppressive and grievous to others grinding the face of the poor and afflicting them sadly 17. And the way of peace have they not known Paraphrase 17. But for ought that tends to the good of any to charity or peaceable-mindednesse they know not what belongs to it Isa 59. 8. 18. There is no fear of God before their eyes Paraphrase 18. They have utterly cast off all care or thought of piety Psal 36. 1. 19. Now we know that what things soever the law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God Paraphrase 19. Now this we know that what the books of the old Testament the Psalmes and the Prophets thus say they say to and of the Jewes and so by complaining so much of their universal defection and their all manner of wickednesse they conclude them and not only the Gentiles to be obnoxious to God's vengeance and most justly punishable by him without any thing to say for themselves as they are considered barely under the Law having so visibly sinned against that and incurr'd destruction by the rules of it 20. Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne Paraphrase 20. To conclude then There is no justification see note b. to be had for any Jew that hath been guilty of any sinne by the legal observances by circumcision and the rest of the Mosaical rites without remission of sinnes through the grace of God in the new Covenant Nor indeed can it be imagined that justification and salvation can be hoped from thence from whence comes the acknowledgment of our sinne and guilt and such indeed is the Law and such is circumcision particularly whose nature it is onely to oblige us to purity and to tell us what we should doe and when we offend to give us knowledge and to reproach us of that and to denounce judgment against us and appoint sacrifices which are only the commemorating of our sinnes before God Heb. 10. 3. not the expiating of them but not to help us to justification without the mercies of God in the new Covenant see note on Mat. 5. g. 21. But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets 22. Even the righteousnesse of God which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference Paraphrase 21 22. Whereas on the other side there is now a sure clear new way to blisse see note on ch 1. b. to wit that which was in the world before and so doth not depend at all upon the Mosaical Law see Mat. 5. p. manifested to men by Christ but mentioned also and obscurely set down in the Old Testament namely that way of justifying men by faith in Christ or by that course which is now prescribed us by Christ which way
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
somewhat necessary to be pretended there being so little shew of sense or reason in them V. 20. Jezabel The heresie of the Gnosticks is here described by Jezabel and the destruction thereof here set down v. 22. It began in Simon Magus see Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith he seeing Philip's miracles and pretending faith in Christ so far as to obtain Baptisme from him set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most polluted abominable heresie Then c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did many magical miracles by help of the Devil 's working in him and was counted a God in Rome in Claudius's time and was generally worshipp'd by the Samaritans and by some few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other nations whether Judaea or Galilee or in other places where the Jews were dispersed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a chief or first or prime God This was the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the antient MSS. have it see Act. 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God called the great power that is the supreme Divine power see 2 Thess 2. 4. To him was joined a famous whore of Tyre and she was styled his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his first conception Now those that followed this Sect of his saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. pretending the Christian Religion so famous for temperance and purity of life thinking to keep free from idolatry which by receiving Christianity they had forsaken by the treachery of his heresie were brought to it again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling down before images and pictures of Simon and Helena and doing them worship with incense and sacrifices c. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more secret and mysterious practices of these men they are such saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he that first hears them will be amazed or as they themselves speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strucken into astonishment the things which are practised among them being so full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of true horror and ecstasie and madnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not only they cannot be delivered in writing but even that they cannot be spoken by any sober men for the excesse of filthynesse and actions not to be uttered see Eph. 5. 12. for as he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever can be thought on as more abominable then all uncleannesse that is much exceeded and overcome by this detestable heresie of men which deceive and defile miserable women laden with all kinds of sins Which is the very phrase by which they are express'd 2 Tim. 3. 6. Of these again we have the same Author speaking in Adrian's time l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Devil in stead of persecutions used other engines against Christianity or the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men and sorcerers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instruments of destroying souls and ministers of corruption or perdition who being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorcerers and deceivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being called Christians and so conceived to have entertained and to teach those doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lead those Christians that are insnared by them into the abysse or depth of perdition and withal deterre all that have not received the faith from embracing it by seeing what such men that are called Christians practise A next successor of this Simon or that took up his heresie and improved it was Menander of whom Eusebius relates the story l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have elsewhere set it down and his conclusion is that 't was the Devils designe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by these sorcerers pretending to be Christians to defame the mystery of godlinesse and so root out the Christian doctrines of the Church of the immortality of the soul and resurrection of the dead After these came into the Church also Cerinthus see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as great a pretender to authority revelations by Angels working of miracles and withall as great an instrument to Satan in advancing of lusts and Idol-worships as any Adde unto these the Nicolaitans formerly described at large Note c. see Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then Saturninus and Basilides which divided Menander's heresie or improved his beginnings between them and set up one in Syria and the other in Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schools of impious heresies see Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contemporary to them Carpoorates see Euseb l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of another sort of the Gnosticks who surpassed all the former bringing into publick Simon 's sorceries and professing by way of acknowledg'd doctrine the practice of all uncleannesses as necessary to all that would arrive to the perfection of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or religion and that there was no other way to escape the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly rulers as they called them but by paying them their dues by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing such things as are not to be spoken And these saith he the Devil used for ministers when persecution was at an end to deceive and seduce some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and miserably to captivate or emancipate them to perdition and to give the Gentiles that believed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much matter of reproach against the word of God the fame of these being spread every where to the reproach of Christians These particulars set down by Eusebius thus by way of story but very much more by Irenaeus Epiphanius and Tertullian that have written against these Hereticks ex proposito may suffice to give light to the interpretation of this part of the Vision As for the destruction of these though in one place Eusebius say that some of the spawn and followers of them remained until his time and though it be clear by Tertullian's books against the Gnosticks that some of these Hereticks continued some space in the Church yet in another place he saith that they were suddenly and remarkably extinguished and brought to nothing that is very much brought down by the hand of God upon them Now this heresie of the Gnosticks having not any one acknowledged author whose name it owns but being a colluvies of all the Heresies then abroad made up of Simon Magus Menander Basilides Carpocrates Corinthus and the rest is described in this Book by several names of the most odious persons in the Old Testament which arrogated much to themselves Thus before 't is called the doctrine of Balaam as also by S. Peter and S. Jude and now here described by Jezabel that is a proud imperious painted woman persecuter of the Prophet Eliah very zealous for Idolatry guilty of the blood of Naboth and so full of all abominable wickednesse which is a fit character of their doctrine and practices and this
701. 2. Digest 130. 1 2. Hesychius 29. 1. 35. 1. 36. 2. 51. 1. 68. 1. 88. 1. 89. 1. 104. 1. 130. 2. 154. 1 2. 162. 1. 178. 1. 188. 2. 189. 1. 226. 1. 230. 2. 249. 1. 309. 2. 339. 2. 348. 1. 388. 1. 390. 1. 403. 2. 412. 1. 414. 1. 415. 2. 422. 1. 433. 2. 521. 1. 532. 1. 554. 1. 555. 1 2. 564. 2. 576. 2. 610. 2. 624. 2. 642. 1. 696. 1. 709. 1. 721. 1. 834. 2. Liturgie Graec. 69. 1. Menolog 876. 1. Origen apud Euseb 874. 1. Phavorinus 88. 1. 89. 1. 99. 2. 154. 1. 249. 1. 339. 2. 388. 1. 532. 1. 554. 2. 642. 1. 666. 2. 696. 1. Ptolemie 803. 2. Septuagint 144. 2. 236. 2. 485. 1. 727. 1. 804. 1. Stephanus Byzant 853. 1. Strabo 17. 1. Suidas 521. 1. Targum Hierosolym 485. 1. Tertullian Scorpiac 834. 2. De Bapt. 491. 1. De Resurrect Carn 491. 2. Theophylact 670. 1. Thomas Magister 103. 2. Zenobius 178. 2. A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivy-lane London Books written by Dr. Hammond and printed for Richard Royston and Richard Davis A Paraphrase and Annotations upon all the books of the New Testament by Hen. Hammond D. D. in fol. the second Edition enlarged 2. A Paraphrase Annotations upon the books of the Psalms briefly explaining the difficulties thereof by Hen. Hammond D. D. fol. new 3. The Practical Catechism with other English Treatises in two volumes in 4. 4. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adâ—truuntur contra sententiam D. Blondelli aliorum in 4. 5. A Letter of Resolution of six Queries in 12. 6. Of Schism A defence of the Church of England against the exceptions of the Romanists in 12. 7. Of Fundamentals in a notion referring to practice in 12. 8. Paraenesis or a seasonable exhortation to all true sons of the Church of England in 12. 9. A Collection of several Replies and Vindications published of late most of them in defence of the Church of England now put together in four volumes Newly published in 4. 10. The Dispatcher Dispatch'd in Answer to a Roman Catholick Book intituled Schism Dispatch'd in 4. new 11. A Review of the Paraphrase and Annotations on all the Books of the New Testament with some additions and alterations in 8. 12. Some profitable directions both for Priest and people in two Sermons in 8. new Books and Sermons written by J. Taylor D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundays of the year together with a discourse of the Divine Institution Necessity Sacrednesse and Separation of the Office Ministerial in fol. 2. The history of the Life and Death of the Ever-blessed Jesus Christ third Edition in fol. 3. The Rule and Exercises of holy living in 12. 4. The Rule Exercises of holy dying in 12. 5. The Golden Grove or A Manuall of daily Prayers fitted to the daies of the week together with a short Method of Peace and Hâ—liness in 12. 6. The Doctrine and Practice of Repentance rescued from popular Errors in a large 8. newly published 7. A Collection of Polemical and Moral discourses in fol. newly reprinted 8. A Discourse of the Nature Offices and Measure of Friendship in 12. new 9. A Collection of Offices or forms of prayer fitted to the needs of all Christians taken out of the Scriptures and Ancient Liturgies of severall Churches especially the Greek together with the Psalter or Psalms of David after the Kings Translation in a large octavo newly published 10. Ductor Dubitantium or Cases of Conscience fol. in two vol. Now in the Press Books written by Mr. Tho. Pierce Rector of Brington THe Christians Rescue from the grand error of the heathen touching the fatal necessity of all events in 5. Books in 4. new The new Discoverer Discover'd by way of Answer to Mr. Baxter with a rejoynder to his Key for Catholicks and Disputations about Church-government 4. new The Sinner Impleaded in his own Court whereunto is added the grand Characteristick whereby a Christian is to be known in 12. newly printed The Lifelesnesse of Life on the hither side of Immortality with a timely caveat against procâ—astination Books in fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae Anglicanae Suspiria The Tears Sighs Complaints and Prayers of the Church of England setting forth her former Constitution compared with her present condition also the visible Causes and probable Cures of her Distempers by John Gauden D. D. of Bâ—cken in Essex fol. new Fifty Sermons preached by the Reverend and Learned Jo. Donne D. D. in fol. The history of the Church of Scotland by Dr. Spotswood Archbp. of St. Andrews fol. A Commentary upon all the Books of the Old Testament viz. 1. Upon the Pentateuch or five books of Moses in one volume in fol. 2. Upon the Historical part from Joshua to Esther in fol. 3. Upon Job Psalms Proverbs Ecclesiastes and Solomons Song 4. Upon all the Prophets both great and small 4. volumes by John Mayer D. D. sold by Rich. Royston at the Angel in Ivy-lane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacra or a collection of Posthumous Lectures delivered at St. Pauls at St. Giles his Church by the Right Reverend Father in God Lancelot Andrews Lord Bishop of Winchester in fol. new The Works of that late Reverend and Learned Divine Mr. Jos Mead collected together in one volume fol. now in the presse with many additions never before printed Coena quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The new Enclosure broken down or the Lords supper laid open in common lately printed in 4. and now reprinting in fol. with large Additions by Will. Morrice Esq of Worrington in Devon Books in 40. The Law of Laws or the excellency of the Civil Law by Dr. Robert Wiseman 4. The plain mans sense exercised to discern both good and evil or a discovery of the errors heresies and blasphemies of these times and the toleration of them by Will. Lyford B. D. 4. The Magistrates authority a Sermon 4. His defence of the Ministry 4. The persecuted Minister or a defence of the Ministry and the Church by J. Langly Minister of the Gospell 4. new Certamen Religiosum or a Conference betwixt the late King Charles and the Lord Marques of Worcester concerning Religion by Chr. Cartwright B. D. 4. The Royalists defence printed at Oxon. 4. The Regall apology printed at Oxon. 4. Bishop Bramhalls fair warning against the Scotch Discipline 4. Sacro-sancta Regum Majestas by the Archbishop of Tuam 4. printed at Oxon. Doctor Stuards answer to Fountains letter 4. Doctor Fern's Sermon at the Isle of Wight Episcopacy and Presbytery asserted by Dr. Ferne 4. Six excellent Sermons by Mr. Willan Vicar of Hoxne 4. A full Answer to a Declaration of the House of Commons concerning no more addresses to the King 4. The Exemplary lives and Memorable acts of the 9. most worthy women of the world 3. Jews
A PARAPHRASE AND ANNOTATIONS VPON THE New Testament A PARAPHRASE AND ANNOTATIONS Upon all the Books of the New Testament Briefly explaining all the difficult places thereof The Second Edition corrected and enlarged By H. HAMMOND D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luc 2 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. LONDON Printed by J. Flesher for Richard Davis Bookseller in Oxford MDCLIX A necessary Advertisement to the Reader TO prepare the Reader to receive the designed benefit of this work it will be first usefull to present him with a scheme or brief Table of the severals which here are offered to him and will be reducible to three heads The first concerning the Original Text the second concerning the Version or Translation the third concerning the Exposition of it In every of these if all that hath formerly been observed and written by others had here been summarily repeated it would have given a vast but unnecessary bulk to this Volume and therefore for those things which have been already thus largely insisted on whether by the Antients S. Chrysostome and the Greek Scholiasts or among the many later writers on this subject by the most judicious and learned Hugo Grotius in his admirable Comments on the Gospels as also in the Posthumous Annotations on the other parts of the New Testament which for a great part bear his signature upon them the care hath been to leave the Reader from their own hands to receive the account and reap the benefit of their excellent labours which are every where to be met with and not to adde one Volume more to the great number of those which are already inriched with the spoils and swelled by the transcribing of others observations In the first place that concerning the Greek Text Many learned men especially Lucas Brugensis and Robertus Stephanus have used great industrie to observe the various readings of the many Manuscript Copies which had been diligently collected and compared And these are already to be had by those that please to consult them Yet because this Kingdome of ours hath been enriched with some monuments of Antiquity in this kind which were probably designed by God for more honorable uses then onely to be laid up in Archives as dead bodies in vaults and charnel-houses to converse with dust and worms and rottenness some of these I have chosen to advise with and from them to offer sometimes a various reading yet not permitting this to supplant or turn out that which hath vulgarly been received but setting it in the inner margent that those that have judgement may as they see cause make use of it The first MS. which I have my self twice compared I found in the place of my Education in the Librarie of S t Mary Magdalene College in Oxford a fair and an ancient Copie The second is that more known in the King's Librarie at S t James's presented to our late Soveraigne by Cyrill the Patriarch of Constantinople written in Capital letters by a very antient hand of Thecla as it is thought and now happily prepared for the presse by the great pains and judgment of M r Patrick Young from whose hands the most Reverend Father in God the Archbishop of Armagh having long since received a Copie of the various readings was pleased to communicate them to me The third is the Greek and Latine MS. of the four Gospels and the Acts found ninety years since in a Monasterie at Lions in the time of the Civil warre in France and twenty years after presented by Theodore Beza as a monument of venerable Antiquity to the University of Cambridge the variations of which from the vulgar printed Copies I also acknowledge to have received from the favour of the most Reverend Archbishop of Armagh What hath from any of these appeared useful to be proposed is in the inner margent of this Book translated and set over against the Text with an or in the front of it as the Characteristick note to distinguish it from the changes of the English Translation which without that mark are put in the same margent 2. In the next place concerning the Translation The first part of my task was to prepare a new one out of the Original Greek such as seemed to me most agreeable and on which my present understanding of the Text is founded and to authorize or give confidence to such an undertaking I had in my prospect not only the two English Translat the one in the Book of Luurgie the other in the Bibles but the examples also of many learned men as well those that live in the obedience of the Bishop of Rome whose great I shall adde just value of the Vulgar is notwithstanding sufficiently known as others of the Reformed Churches Such of both sorts are Cardinal Cajetane M r Calvine who translate from the Original what they comment upon So doth Oleaster and Mercer and Forerius and Erasmus and Malvenda a late Spanish Frier in his seven Volumes of Comments on the Bible I need not adde Junius and Tremellius and Beza and Castellio the Authors of the Spanish the Italian the French Translations and many more who have all made use of that liberty Yet considering my own great defects the incompetencie and disproportionableness of my strength and few years consideration to the length and weight of this work and knowing that as oft and as farre as I differed in my sense from other men so often and in the same distance did other men differ from me and having before my eyes from the fate of other men's attempts in this kind which I could not induce my self to approve of great reasons to forecast and foresee mine own hazards and though not to discern yet to fear and suspect many misadventures therein and so to passe that more early censure on my self which from others which saw not with my partial eyes I had cause to look for Upon these I say and some store of other considerations I made choise of the course which now is taken in stead of obtruding a new retaining the known Translation of our Bibles and after the manner which was formerly used in our Bibles of the larger impressions of noting some other rendrings in the Margents annexing where it seemed usefull another Translation of some words or phrases with this * or †or other like marks of reference to the words in our vulgar Text And this is done also in the inner Margent And where the matter is of any difficulty or weight the reasons of the change are more largely offered and are to be found in the Annotations referred to by some letter of the Alphabet a. b. c. c. set over the top of the word in the Text. But when the matter is more perspicuous or lesse weighty so that the bare affixing of the Greek words is a sufficient reason for the rendring them then that only course is taken and the Greek being affix'd to the
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
future in a Christian though not absolutely all care or provision for the present necessities of life or the prudent managing of store and possessions when God gives such Every day as it comes requiring that duty from us to preserve that life in our selves and those that belong unto us which God hath bestowed on us Annotations on Chap. VI. V. 1. Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative case is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to watch or observe carefully saith Phavorinus and may possibly here be so there being no necessity that the construction should run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed that you doe not but as probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your almes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to doe it or that thou doe it not c. But yet because the phrases used in these books are not alwaies to be judged by the use in other Authors and because Saint Matthew useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places a little diversly from the rest of the writers of the New Testament those generally joyning unto it a Dative case but Saint Matthew leaving it out and understanding it therefore 't is possible it may be so here also and so the reading will be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your almes nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look that you doe not but understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your selves that you doe not c. So when Saint Matthew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16. 16. and 11. 12. take heed of the leaven Saint Luke reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed to your selves of the leaven c. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence our English word Almes is form'd that is any act of pity or mercy especially of liberality to them which want for which some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse which as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the translation of the Old Testament used promiscuously for it according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forementioned Note on c. 1. g. so doth it signifie this Charity to be an act of duty and righteousnesse required of all Jewes and Christians and not to be omitted by them which are able without sin Ib. Be seen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports such a beholding or looking on as is on a stage or Theatre for men that act parts or strive for masteries whose reward consists only in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. the applause and praises and approbation of the Spectators which appears to be the meaning of the word here by the concurrence of all the circumstances 1. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward twice used immediately v. 1 3. By being thus lookt on they have their reward as in those spectacula or prizes 't is wont to be where the conquerour hath no other acquisition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reputation of the victory with a crown of leaves of no kind of value to expresse and testifie it Then 2 ly to this I suppose referrs the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2 the sounding of the Trumpet before him a solemnity with which the stage-players and gladiators were brought into the Theatre and by which the company were call'd together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they use the trumpet calling the multitudes with it saith Phavorinus and this use of it among the Jewes to call the people together is oft mentioned by Moses This might yet 3 ly be farther probable by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word that signifies those Actors or stage-players primarily and is only by a figure brought to that signification which now ordinarily belongs to the word hypocrites in English but that this word in the New Testament is in ordinary use for hypocrites as we now speak and not for personators or Actors But then 4 ly these were wont to have their trumpet sound in the Marketplace and places of concourse which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not sacred Assemblies or Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the streets places where men are wont ordinarily to passe and where to meet as Hefychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the sounding of the trumpet may most probably be a means of calling together all men that dwell in that place or neighbourhood V. 5. Standing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly referre to that particular posture of standing which was usuall in Prayer as among the ancient Christians so among the Jewes before them whence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statio is reckon'd by them as one of the seven names of Prayer So Manahem speaks of Abrahams standing i. e. saith he praying before the Lord and thence is the proverbiall speech of Rabbi Judah in Musarim without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 station the world could not subsist And besides the posture of standing might be more convenient for their turne of being more and farther seen by men But the truth is both the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew belong promiscuously not to standing only but to every or any posture of the body So Mat. 16. 20. some of those that stand i. e. that are here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies esse to be or adesse to be present and so Jo. 12. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that stood i. e. were present in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit is used for any posture or without relation to any no more than simply to abide as Lu. 24. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarry in the city and so in this very matter Mar. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you stand praying that is when you pray So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand that is to be placed situate to be yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he stood that is he sat to take it quite off from the notation of standing So saith S. Chrysostome of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cat. in Job it stood as firmly as if it were bound which the Learned translator renders rightly firmiter in tuto situm est it was placed firmly and so the Latine sto as well as existo is often used as a Verb substantive only to sustein a Participle without reference to any posture Ib. Synagogues That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not what we call in English Synagogues by them meaning places set apart for divine service but any place of publick concourse will be very probable in these places following Besides the two in this place v. 2. 5. where 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Johns the former attestation being included as in a parenthesis yet may it also well be a part of that attestation caused by the consideration of the fabrick of this Gospel on purpose designed not to set down all the passages of Christs story but some eminent ones pass'd by the other Evangelists The reason of which is here rendred because it would be too long to set down all One only objection there is against the Bishops of Asia being authors of this last verse because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose is here in the Singular number but that is answered by observing that that word is a form usual in hyperbole's which as it keeps this and the like speeches from being false as they would be were they by way of positive affirmation so is it used indifferently whether it be one or more that speak it note a THE ACTS OF THE HOLY APOSTLES THat which is usefull to be premised concerning this book of the Acts of the Apostles may be reduced to these few heads 1. That Saint Luke the Physitian which wrote the Gospel from the advertisements which he had received from the followers and disciples of Christ which were present and eye-witnesses of the relations wrote this history partly from other mens partly from his own knowledge being a companion of S. Pauls travails for some time 2. That this story is confined to the passages of two not enlarged to the travails of all the Apostles viz of S. Peter and S. Paul and so doth no way pretend to give us any full relation of the plantation of Christianity in all parts whither all the rest of the Apostles must be presumed to have gone out as to their severall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 25. their lots or places or provinces but only affords us an essay or tast first of what was done in Judaea and Samaria among the Jewes remaining there and in other cities of Syria Asia Macedonia c. even to Rome among the Jewes in their dispersons and secondly of the revealing the Gospel to the Gentiles first to some single families as that of Cornelius and after the Jewes had given evidences of their obstinate resolutions of opposing them upon that account especially that they preach'd to the Gentiles then to whole cities and regions profess'dly departing to the Gentiles as those among whom they were assured of better successes then they had found among the Jewes According to which pattern it is reasonable to believe what we learn not from holy Scriptures more particularly but from other stories that the rest of the Apostles proceeded and acted in their severall journyings and so likewise other Apostolical persons imployed by the Primary Apostles whither they were not at leasure to go themselves All which as it concludes the usefulnesse and necessity of other histories to give us a perfect knowledge of those first Apostolical times so it is farre from prejudging the authority and credit of those other Records and relations which having no sacred character upon them are yet written by those whom we have no reason to suspect as deceivers though we acknowledge them fallible 3. That of S. Peters actions or travails the relations here given us are very few not to be compared with the many other which are not mention'd And they proceed no farther then to his deliverance from Herods imprisonment and the death of that persecutor which happen'd in the year of Christ 44. After which he is known to have lived four and twenty years and certainly was not an unprofitable steward of Gods talent entrusted to him all that time 4. That the passages of S. Pauls travails are also but summarily and shortly set down save only for some part of that small space wherein S. Luke the writer of this story was present with him and accordingly as from the conversion of S. Paul Anno Ch. 34. there is very little said of him till his coming to Iconium which was twelve years after so the story proceeds no farther then his first coming to Rome An. Ch. 58. After which he lived ten years and having preached the Gospel in Spain and other parts of the West at last came to Rome again and suffered martyrdome there after Cestius's siege of Jerusalem and the Christians departure to Pella which consequently both he and S. Peter lived to see and died both of them before the taking of it by Titus An. Ch. 68. CHAP. I. 1. THe former treatise have I made O Theophilus of all that Jesus began both to doe and to teach Paraphrase 1. The Gospel which I wrote was designed by me to set down for the use of all Christians see Lu. 1. note c. a relation of all things which Jesus both did and taught see note on Mar. 2. a. 2. Untill the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen Paraphrase 2. From the time of his birth to his assumption to heaven before which on that very day that he rose from the dead Joh. 20. 19. he breathed on his chosen Apostles and said Receive the holy Ghost v. 22. and so by virtue of the power committed to him by his Father who formerly had sent him v. 21. he gave them commission in like manner and delegated the government of his Church to them and commanded them to preach and by testifying his resurrection from the dead to confirm his doctrine to all the world 3. To whom also he shewed himself aliva fter his passion by many infallible proofs being seen of them fourty daies and speaking of the things pertaining to the kingdome of God Paraphrase 3. To which end he appeared to them after his resurrection and gave them many sure evidences that it was truly he and talked with them of the Church which should be planted and ruled by them and of many other things concerning the Gospel and his dealing with the enemies thereof See v. 7. Mat. 3. note g. 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me 5. For John truly baptized with water but ye shall be note a baptized with the holy Ghost not many daies hence Paraphrase 4 5. And as he eate and drank and was familiarly conversant with them thereby to give them all possible assurance of the truth of his resurrection and so of his power and Godhead and that he was indeed the undoubted Messias see Note on Matt. 26. f. he gave them order after this manner Go not from Jerusalem suddenly but there expect a while the completion of that promise which I gave you from the Father in these worde when I told you that as John baptized his disciples with water so you should have to that an addition of
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
prime kind of offering which God accepts and receives and which supplies the place both of incense and of sacrifice 19. But my God shall supply all your need according to his riches in glory by Christ Jesus Paraphrase 19. And you will have no reason to repent of your liberality for God that looks on it as given to him is both able and willing to supply this and all other your wants through Christ Jesus by whom he dispenses all his gifts to you to make you the richer by having been so charitable and to pour out all his other graces on you 20. Now unto God and our father be glory for ever and ever Amen Paraphrase 20. Now to him who as he is our God so is he our Father also be all glory ascribed for ever and ever Amen 21. Salute every saint in Christ Jesus the brethren which are with me greet you Paraphrase 21. My love I present to every Christian among you All the believers that are constantly with me Titus Linus Clemens c. salute you 22. All the saints salute you chiefly they that are of Caesar's houshold Paraphrase 22. Nay all the Christians in Rome but especially they that belong to the Emperor's family the servants of his court salute you 23. The grace of our Lord Jesus Christ be with you all Amen It was written to the Philippians from Rome by Epaphroditus Annotations on Chap. IV. V. 3. Book of life The Book of life referres to the custome of well-ordered cities which kept registers containing all the names of the citizens out of which as Apostates and fugitives and infamous persons were rased and agreeably there is mention of blotting out of names out of Gods book Rev. 3. 5. so they that did continue obedient orderly citizens their names were still continued in Accordingly life signifying spiritual life here the state of grace and favour of God the inchoation of that future eternal life the Book of this life is the register of all sincere Christians as the book of the living in the Psalmist is the number of men that live in this world from which they are exâ—unged that cease to continue such This is expressed in another like phrase Rev. 3. 12. I will write on him the name of the city of my God and new Ierusalem And as this was ordinary in cities so was it every where in armies into which whosoever entred he had his name â—aken and put into the muster-role And thus the life of every Christian but especially of those that labour in the word and doctrine being a warfare the phrase is ordinarily used in all authors of all Christians Thus in Cyril's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1. speaking to those that were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the writing of their names and which is all one the calling to the militia are used to set down the state of a Christian as also those other expressions of the lamps for fetching of the bridegroom and desire of the heavenly citizenship the good purpose and the consequent hope And as of all Christians so in a more eminent manner of the Apostles and their fellow-labourers here 't is affirmed that their names were written in the book of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the knowledge and judgement of God saith Theophylact or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that from thence God had already adjudged life to them as when it is said he that believeth not is condemned already and so inscribed in the book of death either as actual souldiers in the Christian camp or Church as the Apostles called themselves or as those that had right to that superior heavenly citizenship to which all labourers had title and consequently all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fellow-labourers of S. Paul Which at that present was perfectly true of them though afterward Demas one of them Col. 4. 14. Philemon 24. forsooke the imployment 2. Tim. 4. 10. And as of cities and armies so in families the phrase and custome is used to which that of Ulysses in Homer referres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His name was in Jupiter's court that is he was born of a Goddesse see Note on Rev. 3. b. V. 7. Peace of God That by peace is meant the study of preserving peace among men appears Gal. 5. 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace is set among the fruits of the Spirit where consequently it must not be that good of peace which is a felicity but no vertue no effect or fruit of Gods sanctifying Spirit but the peaceable-mindedness desire and pursuit of peace called in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing peace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having peace Rom. 13. 18. Accordingly the peace of God Col. 3. 15. is not Gods peace or reconciliation toward us but that peaceablenesse which God hath commanded and bequeathed to us And accordingly there it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which ye are called which determins it to be a duty of ours And then 't is not improbable but this may be the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peace of God or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ in this place also That the Apostie is exhorting them to peace and unity is apparent ch 3. where the dogs that rend the evil workers that defile the concision that under pretence of kindnesse to the Mosaical Law cut and tear all to pieces and are to be look'd to and avoided is that Church are certainly the Gnostick hereticks v. 2. Against these he sets himself in the remainder of that chapter and concludes ver 15. As many therefore as are perfect let us be of this mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if in any thing ye be otherwise minded that is if in any particular there be any difference of opinion in any among you God shall reveale even this unto you that is there is no reason that such a difference should breed any division destroy that unity and peace which is to be preserved among you for though at present ye doe not yet upon your prayers to God and applying your selves to use of this means no doubt ye shall receive instructions from him by the Apostles c. in all that is necessary for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 16. But or In the mean as farre as we are advanced some before other let not that hinder our unity and peace let us all both those that are foremost and that are not so forward walk by the same rule and mind the same thing All for peace and unity still and so on to the end in advise to adhere to those that continue in the doctrine he had taught them and avoid all hereticks And then begins this chapter Wherefore my brethren c. so stand in the Lord that is according to these former directions stand in opposition to apostatizing or falling off and so stand preserve this peace all
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
privileges of the first born to which the Priesthood was annexed was so provoking a sin in God's sight that after when he would have gotten the blessing from Isaac and besought him to reverse his act to doe otherwise then he had done to give him the blessing that is the promise of Canaan for his seed when he had with error but withal by the ordering of divine providence given it to Jacob and thereupon cried with an exceeding bitter cry Gen. 27. 34. he was not able to prevail with him with all this importunity which signifies how impossible it is for them who have been thus profane as to forsake Christ or that which is most sacred the publick assemblies of his service resembled by Esau's selling his birth-right for the removing little pressure to get the reward of a Christian happinesse here and heaven hereafter resembled by the blessing though they would never so fain get it and expresse vehement sorrow that they cannot 18. For ye are not come unto the mount that might be touched and burned with fire nor unto blackness and darkness and tempest Paraphrase 18. This is enough to inforce the great admonition of this Epistle of holding fast the faith and not falling off for persecutions to Judaisme and heresie for you Christians have a more honourable calling then that of the Jewes that was only to the Law given from mount Sinai a mountain on earth onely that set out with terrible representations of fire and thick clouds and thunder and lightning 19. And the found of a trumpet and the voice of words which voice they that heard intreated that the word should not be spoken to them any more Paraphrase 19. A trumpes to summon all to appear before God and the voice of God heard in a dreadfull manner so dreadfull that the people desired they might hear no more of it 20. For they could not indure that which was commanded And if so much as a beast touch the mountain it shall be stoned or thrust through with a dart Paraphrase 20. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 21. And so terrible was the sight that Moses said I exceedingly fear and quake Paraphrase 21. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 22. But ye are come unto mount Sion and unto the city of the living God the heavenly Jerusalem and to an innumerable company of Angels Paraphrase 22. But ye are admitted to the Christian Church and by that to the liberty of approaching heaven of claiming right to it that substance of which the mount Sion and Jerusalem called the city of the living God was but an image or type where there are so many troops of Angels ten thousand in a troop with whom all Christians have communion in the Church 23. To the note g general assembly and Church of the note h first-born which are note i written in heaven and to God the judge of all and to the spirits of just men note k made perfect Paraphrase 23. To the dignity of being members of that congregation of Jewes and Gentiles where Angels and Men joyn together and make up the assembly of the Church made up of Apostles the first-fruits of the faith Rom. 8. 23. and all those eminent faithful persons whose names are honoured and recorded in the book of God nay to the presence of God himself and all the saints that are now in blisse 24. And to Jesus the mediator of the new covenant and to the blood of sprinkling that speaketh better things then note l that of Abel Paraphrase 24. Yea unto Jesus Christ who as a mediator between God and us hath established a second covenant and assured us that it is indeed the covenant of God and consequently that we may be consident that God will perform his part of it and now requires of us and gives us grace to perform ours and to his blood with which we must be sprinkled before we can be admitted into heaven as the Priest was to sprinkle himself before he went into the Holy of holies which is quite contrary to Abel's blood as 't is mentioned in Genesis that called for vengeance on Cain this called for mercy even upon his crucifiers if they would repent and reform and doth powerfully draw down mercy on the penitent believers or that hath much more efficacy in it to obtain Gods acceptance then had the blood of Abels sacrifice which was the first type of the blood of Christ of which we read and of which it is said that God had respect to it 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Paraphrase 25. And therefore be sure ye despise not Christ who is come to deliver God's will unto you For if they were destroyed that contemned Moses that delivered the Law from mount Sinai then much severer destruction is to be expected for them that despise the commandments of Christ that delivers them immediately from heaven 26. Whose voice then shook the earth but now he hath promised saying Yet once more I shake not the earth onely but also heaven Paraphrase 26. In giving the Law there was an earthquake when God spake and that was somewhat terrible but now is the time of fulfilling that prophecie Hag. 2. 7. where God prosesses to make great changes greater then ever were among them before even to the destroying the whole state of the Jewes see Mat. 24. note n. 27. And this word Yet once more signifieth the removing of those things which were shaken as of things that were made that those things which cannot be shaken may remain Paraphrase 27. For that is the notation of the phrase which is rendred Yet once which signifies some final ruine and that very remarkable as here the total subversion of the Jewes of all their law and policy as of things that were made on purpose to be destroyed designed by God
afflicted and persecuted as they were for there are far greater and bloodier combates against sin such as bring blood and death and against those they must be provided in comparison of which theirs yet are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or skirmishes V. 11. Peaceable fruit Agreeably to the former Agonistical expressions in the beginning of the chapter is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercised in these gymnasia of afflictions and the receiving of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reward styled here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of righteousnesse that fruit which belongs to all righteous men now under the Gospel or else according to a singular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse for felicity mention'd in the Note on 2 Tim. 4. a. and emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring as the learned P. Faber hath conceived to the corona oleagina the olive crown that tree being an embleme and symbolum of peace of which the Olympian crowns for their victors were ordinarily made But of that see more Ja. 3. Note g. V. 16. Profane person as Esau Why Esau in selling his birth right is here called profane will appear by that known observation among the Jewes that as long as God was served within private walls before the erecting of the Tabernacle and Temple and institution of Priesthood the right of Priesthood in every family was annexed to the primogeniture the first-born was still the Priest Thus Exod. 24. 5. when 't is said that Moses sent the young men of the children of Israel to offer burnt-offerings and peace-offerings unto the Lord the Chaldee paraphrase renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born and uzielides adds this Scholion because as yet the Aaronical Priests were not instituted This say the Jewes and 't is reasonable to believe them was it that made Jacob so ambitious of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or privileges of the primogeniture and if Baal Haturim on Gen. 28. out of Beresith Rabba may be heeded this was it which Jacob desired to have confirmed to him by God in those words Gen. 28. 20. If God will be with me And therefore for Esau to sell this sacred privilege for one messe of pottage to undervalue this prerogative of offering to God so vilely out of a little present impatience and proportionably for the Hebrew Christians for a poor secular end viz. to rid themselves of a little persecution or affliction for the Gospel to quit the publick service of God as it appears some did at this time c. 10. nay to forsake Christianity it self to apostatize utterly to which that was but a praeludium and so to part with that privilege of Priests which belongs to all Christians so far as the prerogative of offering up prayers to God this will easily be acknowledged an act of great profanenesse To which may be accommodated that which the Jerusalem Targum Gen. 25. 34. faith of Esau he contemn'd his primogeniture and set at nought his part in the world to come and denied the resurrection of the dead viz. because in contemning his privileges of Primogeniture and in that of the Priesthood he is interpreted to have done all this V. 23. General assembly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a theatre a multitude of people come together as in the Grecian games to behold their agones and their sacra Hence doth it signifie also any frequentia populi but especially a promiscuous mix'd multitude from all parts and in a sacred sense an assembly of worshippers of all sorts and countries which is a particular notation of the Christian Church the net which gathers up good and bad that is Jewes which were called the only people of God before and Gentiles which were proverbially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners is made up of a company of all nations nay takes in the Angels themselves named immediately before and who are said to sing and joyn with us in our publick assemblies Ib. First-born The First-born had not only the privilege of the Priesthood before the Law but alwaies since the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the portion not only of possessions but of dignity honour above the rest of the brethren And proportionably the Apostles which were either simply the first converted to the faith of Christ or else preferred before others as Judah to the Primogeniture of dignity and Levi in respect of the Priesthood are call'd here the first-born and the Church first founded in them and planted by them is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of the first-born the Apostolical Church Ib. Written in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be enrolled see Note on Luk. 2. i. and this belonged either to all the congregation of Israel Num. 1. 18. or in a special manner to the first-born of every family who had that dignity before others and in time came as families grew into tribes to be princes of the tribes of their fathers Num. 1. 16. or to some choise renowned men who were to be captains or heads of thousands in Israel or finally to all souldiers listed or enrolled And to this manner of enrolling doth this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written or enrolled in heaven referre to denote those that are registred by God matriculated in heaven that is beside the Apostles all other holy men renowned in the book of God and so this phrase is sit to be joyned to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing in the forementioned notion Ib. Made perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those that have received their crown their reward in the Agonistical notion so often mentioned that is that have attained the end of their race are triumphant in heaven And the use of this very phrase among the Jewes is ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are advanced to be as they are wont to say under the throne of glory V. 24. That of Abel The meaning of this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Theophylact and others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not easily resolved on If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may then agree with Abel as the Accusative case and then it must be rendred then Abel meaning then Abel spake or else referring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genitive case it will then be rendred then that sprinkling of Abel noting the sprinkling of blood which in that sacrificing of his firstlings Gen. 4. 4. he is supposeable to have used If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then as it is certain it must refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood precedent and so denote the blood of Abel so it is uncertain what blood is meant whether the blood of Abel shed by Cain or the blood
if any would be deceived by them But the deceivers that especially belong to this place are those of the second or middle stage Mat. 24. 11. called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Pseudo-prophets immediately before the standing of the abomination of desolation in the holy place that is as S. Luke interprets it before Jerusalem was incompass'd with armies that is besieged as here the many Antichrists among them is a proof that it was the last hour Of that point of time five things are there foretold by Christ which are so exactly fulfill'd in this time wherein in S. John writes that the very reciting them is almost the sum of this Epistle First that the Jewes should be very cruel in persecuting the Christians Mat. 24. 9. Secondly that many Christians should be scandalized by this means that is renounce the faith to comply with the persecuters v. 10. Thirdly that they that did thus renounce the faith to comply with the persecuters viz. the Gnostick-hereticks should persecute those that stuck fast to Christ and deliver them up to the persecuters v. 10. Fourthly that Pseudo-prophets should rise and upon this advantage of ridding men from persecution seduce many v. 11. Lastly that upon this increase of persecutions upon the orthodox Christians both from the Jewes and Gnosticks called the increasing of iniquity the orthodox themselves should begin to faint their love to Christ grow cold v. 12. After which it soon follows v. 14. And then shall the end come By the accordance of all which passages there and here it is manifest who are these Antichrists here set down as the immediate forerunners of the siege of Jerusalem viz. those false prophets 2 Pet. 2 1. who there are said to have denied the Lord that bought them and here c. 4. 3. to deny Christ to have come in the flesh and so were Antichrists properly so called profess'd enemies to Christ and withal the most cruel enemies and persecuters of the Christians that is the Gnosticks particularly a sect of unclean abominable Christians which being followers of Simon Magus laboured to deceive many by rehearsing the miracles which he did and by their doctrines of the lawfulnesse of renouncing Christ in time of persecution gathered many to them who were first willing to escape persecuting and then hated and themselves persecuted all others And to this 't is clear that this whole chapter belongs first asserting the doctrine of Christ which these had perverted and denied v. 1. then the necessitie of Christian practice v. 3 4 5 6. against these most unchristian livers then particularly the doctrine of Christian charity against their hating and persecuting other Christians v. 9 10 11. then the contempt of the world and bearing of the crosse and of all hardship for Christ's sake v. 15. and then in this v. 18. having told them that according to Christ's prediction this was the season to expect such deceivers he comes particularly to them v. 19. that they went out from the Christians but were not of them that is were not true but equivocal and onely nominal Christians and now were separated from them as a sect that brake off and went out of the Church and so were no longer to be counted Christians v. 21. especially when they denied Jesus to be the Christ as the Gnosticks did And so he concludes that he had written to them of those that deceive them v. 26. That this place and peculiarly v. 19. belongs to the Gnosticks particularly see Cyrill of Jerusalem Cat. 6. p. 134. where speaking of Simon Magus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom it is written They went out from us but they were not of us and as the Barocian MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had been of us they would have remained with us which is that whole 19. verse applied to Simon and his followers whom p. 137. he names Cerinthus and in the Barocian Copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander Carpocrates Eâ—ion and Marcion and again Basilides and Valentinus Before him see Polycarp in his Epist to the Philippians p. 20. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one that doth not confesse that Jesus Christ came in the flesh is Antichrist and whosoever confesseth not the martyrdome or testimonie of the crosse that is that doth not confesse Christ when danger attends that confession is of the devil and whosoever converts the oracles of God to his own lusts and saith that there is neither resurrection nor judgment he is the first-born of Satan which is in the antients generally the title of Simon Magus And accordingly in the Epistles of Ignatius the primitive Martyr especially that to the Smyrneans he fortifies them against this doctrine of the Gnosticks that Christ did not suffer nor was born nor rose again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly in the flesh but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance Ib. Many Antichrists Who the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were v. 18. hath been at large deduced Note b. the whole sect of Gnostick hereticks One mistake onely this matter may be farther liable to by thinking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist here to be some peculiar person distinct from the many Antichrists there If there were any convincing reasons to conclude this it would soon be decided who it was those first-fruits of Satan Simon Magus who may well be supposed alive at the writing of this Epistle being affirmed by the antients to have contended with S. Peter and S. Paul at Rome and that most probably at their coming thither before their Martyrdome that is about the twelfth of Nero very little before the Jewish war which brought that ruine upon them See Arnobius l. 2. advers Gentes Sulpicius Severus Hist sacr l. 2. Cyril Hierosol Catech. 6. Isidore Pelusiot Ep. 13. All relating that contention between those Apostles and him and that saith Cyril after the error of the Gnosticks had spread it self over the Church and so made it necessary for the Apostles to oppose him publickly Beside him other particular persons there were also capable of this title Cerinthus opposed by this Apostle S. John particularly and Carpocrates and Saturnilus others And accordingly Hippolytus the Martyr in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interprets the place many shall say I am Christ of Simon Magus and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some rose and said I am Christ as Simon Magus and the rest whose names it is not seasonable to rehearse So Hegesippus in that eminent passage set down from him in Eusebius having named the several heresies that were come into the Church in his time the followers of Simon Cleobius Dositheus Gorthaeus Menander Marcion Carpocrates Valentinus Basilides and Saturnilus concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from these were the false Christs false Prophets false Apostles which divided the unity of the Church with pestilent doctrines against God and his Christ But there is no reason thus
and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the prophets and to the saints and them that fear thy name small and great and shouldest destroy them which note h destroy the earth Paraphrase 18. Now is fulfilled that prophecie of Psal 2. The Jewish nation have behaved themselves most stubbornly against Christ and cruelly against Christians and thy judgments are come upon them and though the avenging of the blood of the Martyr-Christians hath a while been deferred till these other sufferings under Barchochebah were added to them ch 6. 11 yet now the time is fully come for all the vengeance to be powred out the Jewes and Gnosticks to be destroyed and all the orthodox pure constant Christians to have daies of tranquillity and peaceable profession of the Gospel and liberty of assemblies 19. And the Temple of God was opened in heaven and there was seen in his temple the ark of his testament and there were lightnings and voices and thundrings and an earthquake and great hail Paraphrase 19. And this as an effect of God's covenant of mercy made with believers and which will never fail to be performed to all Christians that will in time of distresses and persecutions wait and depend constantly and that fall not off by any temptations from him And there were lightnings and voices and thunders and great hail which words in all probability belong to the next vision and chapter and so are connected by Andreas Caesarcensis and his exscriber Arethas and by them is noted that there is a farther vision behind and that consisting of thundrings and lightnings and earthquakes that is menaces of judgments from heaven against those that had their hearts hardned and stubborn against Christ of which the hail was an embleme c. 8. 7. And who these were that were now next to come on the scene will follow in the next Chapter Annotations on Chap. XI V. 1. Altar The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in some places signifie the Altar of incense see c. 6. e. In other places there is no question but it signifies the Altar of burnt-offering but that again sometimes not strictly the Altar but the court where the altar is placed So ch 14. 18. 16. 7. it cannot be rendred Altar because there is mention of one going forth and another speaking out of it it must therefore signifie the court or place of sacrificing wherein the Altar is so faith the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrarium altarium and in Philoxenus Sacrarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that sense faith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is out of the Altar that is the Church c. And agreeably in this place by that which follows and those that worship in it which belongs not to the Temple before but is immediately annex'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot reasonably denote the Altar but the place wherein men were which worshipped and that here most probably is not the Sanctuary where the Altar of incense was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward court of the Temple opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer court that of the Gentiles here that where the Congregation or people worshipped See Note on Mat. 23. i. V. 3. Two witnesses Who the two Witnesses are is the main difficulty of this chapter And the matter here spoken of yielding some directions to pitch on the time of which this Vision treats as 1. the farther judgments falling on Jerusalem after the destruction by Titus and 2 dly those after the rebuilding the city and planting it with Gentiles as well as Jewes ver 1 2. which must needs belong to the time of Adrian it may be reasonable to forsake all other conjectures and pitch upon that which the learned Hugo Grotius hath resolved on of making the two Churches which were at this time at Jerusalem one of the Jewish the other of Gentile Christians the two Witnesses here spoken of or more distinctly I conceive the two Bishops of and together with them those two Congregations That there were two such plantations in the same city in many places before the Jewes and Gentiles grew into one appears by divers evidences In Antioch as one Church was planted and governed by Peter the Apostle of the Circumcision so another by Paul the Apostle of the Gentiles and that is express'd in the Epistle of the Councill of Jerusalem by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brethren that is the Church at Antioch those or that of the Gentiles and in the one Euodius succeeded Bishop in the other Ignatius So in Ephesus and Asia John was founder of the Churches of the Jewes and Paul of the Gentiles and while John continued over the former Timothy was by Paul made Bishop at Ephesus over the latter So at Rome Peter was bishop of the Jewish congregation and Clemens his Deacon Paul of the Gentile part and Linus his Deacon after them Clemens succeeds in one chair and Linus in the other and after him Cletus or Anacletus and after him both joyned together under Clemens And thus it is to be supposed at Jerusalem especially after the destruction by Titus when there were many Gentiles there which may occasion the multitude of Bishops that Eusebius observes to have been there in few years till they joyned both under Marcus a Gentile Bishop in Adrian's time see ver 15. And this was in some degree necessary not onely because there was some distance kept betwixt the Jewish and Gentile Christians which at Rom Paul endeavoured to make up Rom. 14. c. but in respect of the several languages which they were of necessity to use in their assemblies and farther in respect of the several customes for a good while continued among them Now that all that is said of these two Witnesses doth perfectly agree to these two Bishops and their congregations of Christians will appear in the Paraphrase and to that belong directly the descriptions here bestowed on them One like Moses over the Jewes labouring to bring all that people out of their AEgyptian blindnesse and bondage to sin their unchristian impenitence and the other like Elias preaching down idolatry bringing the Heathens to Christianity And then to these are fitly adjoyned in the chorus as it were the 24 Elders ver 16. that is the Bishops of all Judaea that belonged to the Bishops of Jerusalem as lesser cities to a Metropolis ch 4. 4. and had their part in the benefit of this destruction that fell on Barchochebah and the seditious Jewes V. 7. Make warre against them That Barchochebah raised a sedition against the Romans is known in story and that he call'd himself by that name as son of a starre but was after more truly call'd the son of a lie that is of an idol
is will not be obvious to determine This may perhaps be it that the considering or pondering that is measuring of the Church the duration the extent the flourishing of it here described as also of the walls thereof the Christian saith is the work delight desire of Angels one of the number of those things which the Angels desire to look into 1 Pet. 1. 12. Eph. 3. 10 18 19. CHAP. XXII 1. AND he shewed me note a a pure river of water of life clear as crystal proceeding out of the throne of God and of the Lamb. Paraphrase 1. And in the same vision I farther saw by the Angels shewing me or pointing to it a font or baptistery to which they that were admitted were bound to undertake all purity of living and the power of admitting to that was intrusted to the Governours of the Church by Christ communicated to them 2. In the midst of the note b street of it and note c on either side the river was there the tree of life which bare twelve manner of fruits and yielded her fruit every month and note d the leaves of the tree were for the healing of the nations Paraphrase 2. And I saw also a place for Christian assemblies and betwixt that and the font was the tree of life planted noting these two to be great obligations and advancers of piety in mens hearts such as should bring forth all manner of fruits of holinesse at all seasons And the visible outward profession and form of piety in the Church perhaps discipline and government and ceremonies instituted in it were to be of great use as to attract others and bring them into the Church so to keep men in a good healthy state of soul or reduce and restore them that are fallen from it 3. And there note e shall be no more curse but the throne of God and of the Lam b shall be in it and his servants shall serve him Paraphrase 3. And for notorious sinners such to whom the censures of the Church belong they shall not be permitted to continue in it for the Christian judicatures shall never cease or be turned out of it for the space of the thousand years as many other governments have failed and all Christians will submit to it 4. And they shall see his face and his name shall be in their foreheads Paraphrase 4. And such as doe so shall have the favour of God and shall be accounted true Christian servants of his 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever Paraphrase 5. And in this Church of Christ there shall be no more sadnesse or darknesse no want of refreshment of comfort God shall be all in all unto them and they shall never fail to enjoy this felicity of cheerfull Christian living this freedome of serving God c. express'd by being Kings see note on ch 1. d. and by reigning with Christ ch 20. 4. 6. And he said unto me These sayings are faithfull and true And the Lord God of the holy prophets sent his Angel to shew unto his servants the things that must shortly be done Paraphrase 6. And the Angel then began to conclude and fold up his discourse to me and to summe up what I had seen in this vision telling me That all this as strange and glorious as it was should certainly come to passe and that God which inspired and gave commissions to all the prophets had now sent an Angel to make this revelation by way of vision of those things that were speedily to commence and one after another to come to passe 7. Behold I come quickly Blessed is he that keepeth the sayings of the prophecie of this book Paraphrase 7. And this consideration of the speediness of the completion of these prophecies that of the prosperity of the Church under the Christian Emperors and Kings within 250 years but of those that concerned the destruction of the Jews and Gnosticks the present enemies and persecutors of Christians every where call'd the coming of Christ see note on Mat. 24. b. now immediately approaching is of so important consideration to every one who now lives in the Christian Church that as 't is the only way to felicity for a man to guide his actions by the contents of this prophecy so 't will go very ill with him that doth not 8. And I John saw these things and heard them And when I had heard and seen I fell down to worship before the feet of the Angel which shewed me these things Paraphrase 8. And I that write all this book of visions by way of Epistle to the seven Churches of Asia am that very person that saw and heard all that is here set down And when I did see them and hear them I was so transported with the joyfulnesse of the matter of them that I did in expression of a true sense of that benefit perform a most humble obeisance to him that had been the messenger to conveigh it to me see ch 19. 10. 9. Then saith he unto me See thou doe it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book Worship God Paraphrase 9. But he would not permit me saying I am but a fellow-servant of thine and but equal to the other prophets which are thy brethren thou thy self being such an one by being an Apostle see ch 19. 10. and they that live Christianly and persevere in the faith of Christ against all temptations according to the designe of this book are absolutely such as I am the servants of God also Let God have the thanks and praise of all that shall be done and of all that is now revealed to thee 10. And he saith unto me Seal not the sayings of the prophecies of this book for the time is at hand Paraphrase 10. And then methought Christ himself said thus unto me Seal not shut not up this prophecie as sealing is opposed to leaving open and legible Isa 29. 11. Lay it not up as a thing that only future ages are concern'd in For the time of the completion of a great part of it is so immediately at hand that 't is fit the prophecie should be open for all to see and to observe the completions of it 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Paraphrase 11. And now the had and good shall come to receive their sentence there remain not now any more seasons of working changes on any but he that is now an impenitent persecutor of Christianity an impenitent carnal Gnostick is like suddenly to be taken and dealt with accordingly and on the other side he that hath
would have it but to the constant continual production of them not at a few but at all seasons for so the year being the measure of all time bearing fruit as oft as there be moneths in the year must needs signifie the continual constant fruitfulness of it And this was much for the honour of the tree few trees bearing above once a year few in the winter but this every moneth in the year and so the fitter to denote Christian piety to which our Baptisme engageth us and our living in the Church confirms that engagement on us and both to continue to serve God in holinesse and righteousnesse all the days of our lives Ib. The leaves of the tree The leaves of a tree that beareth fruit are of use to guard and preserve the fruit and besides they are many of them medicinal and so both in Ezechiel and here they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing or medicine That which is most probably here meant by these leaves of this tree of life is the outward visiblenesse and exemplarinesse of piety which accompanies the fruits of it This in single persons is only the shining of their light before men which is of great use to attract others even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if that signifie the Gentiles unbelievers here to Christianity who see their good works whereas the scandalous sins of Christians are apt to aliene and deter others from that profession But in a Church these leaves may signifie more also the publick and frequent assembling for the service and worship of God and the Canons and exercise of strict discipline c. And that these latter of the discipline and censures of the Church are meant by these leaves may be collected not only by the usefulnesse of them to the preserving works of piety in a Church as leaves are for preserving the fruit and secondly by the propriety of them in order to cuting of the diseases of mens souls the reforming of lapsed sinners which may here be express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing but also by that which follows presently upon it v. 3. which most signally belongs to this matter of Censures see Note e. V. 3. Shall be no more curse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse or execration is ordinarily taken for the person to whom that Censure or second sort of Excommunication belongs appears by the use of it in other places of the New Testament Thus Rom. 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I could wish to be a curse that is accursed from Christ separate or excommunicate from the body of Christ the Church So 1 Cor. 16. 22. If any man love not let him be anathema and Gal. 1. 8. If I or an angel shall teach any other doctrine let him be anathema In all these places the word Curse is clearly put for an excommunicate or accursed person put under the censures or execration of the Church and accordingly here in any reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every curse must signifie every wicked person fit for the Censures of the Church And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be no longer must signifie the exercise of such discipline in the Church in excluding all such wicked persons out of it and so to the mention of Baptisme by the river v. 1 2. and of the Christian assemblies by the streets v. 2. adds the use of excommunication in the Christian Church for which we know Ecclesiastical Judicatories were erected in Constantine's time and so continued under the favour of Christian Emperors and Princes By which appears also what is meant by the throne of God and the Lamb in this verse viz. Christian Judicatories for the excommunicating of scandalous offenders where in the power exercised by the Bishops is acknowledged to be the Power of God or Christ and this throne here the same with that v. 1. the power of Baptizing and of excommunicating of admitting and excluding from the Church being branches of the same authority by Christ communicated to the Apostles V. 18. If any man shall add This form of speech here used to conclude this Book is First a Symbolical and prophetical form of expressing the certainty and immutability of this Prophecie and Secondly an expression of the absolutenesse and perfection of it in order to publick use that it should be the one prophecie given to the Christian Church which should bring divine authority along with it sent with a commission from heaven and not only proceeding from a publick spirit but sent out with a publick charge that as Josephus saith contr Appion l. 1. that after the time of Artaxerxes though many excellent things were written yet they brought not divine authority with them nor consequently were so received or believed because there was not then a certain succession of Prophets and no body durst adde or detract or change any thing in the Old Canon after so long a time so though there might be some Prophets after S. John as Justin Martyr tells us that the gift of Prophecie remained in the Church till his time yet this book should be the last and so the close and seal of all publick Prophecie and that therefore no new doctrine was now farther to be expected by the Christian Church and whosoever taught any as a rule of faith and life and pretended Revelation for it should fall under the censure denounced against false Prophets Deut. 13. and under Saint Paul's anathema Gal. 1. 8 9. That this should be only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adjuration of the Scribe as in the end of Irenaeus in some Copies there is an adjuration not to add or diminish and as 't is said in Aristeas that after the translation of the Septuagint Demetrius perswaded the Jews to adde an imprecation on any that should change or add or transpose or take away any word from it was the conjecture of a learned man Mr. Lively and as it may very well be received so need it not prejudge those other importances of it before mentioned THE END Addenda Delenda Mutanda Corrigenda PAg. III. lin 31. for they had r. they that had p. V. l. 7. for of fit r. to fit p. 5. l. penult r. unto thee Mary p. 8. col 2. l. 23. r. providing p. 15. col 1. marg l. 4. r. Dei l. 18. c. 23. l. 7. r. par 3. p. 17. col 1. l. 43. r. Optatus l. 1. p. 18. col 2. l. 7. r. it were of fire p. 19. col 2. l. 43. r. i. e. my self p. 24. v. 32. r. causeth p. 26. col 1. l. 43. r. this p. 29. col 1. l. 45. r. secundum ea col 2. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. col 1. l. 62. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. col 2. l. 24. r. mine is thine p. 38. col r. l. 35. r. cubit chap. 7. v. 6. l. 6. r. return thee p. 45. col 2. l.